The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
literacy	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 86, 87, 101, 102, 103, 104, 105, 106, 107, 108, 213 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 44, 71, 108, 113, 115, 116, 117, 118, 119, 120, 122, 123, 124, 125, 126, 127 Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 27, 104, 121, 249, 254, 255, 271, 276 Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2 Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 89, 519, 595, 747 Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 34, 138, 152, 231, 232 Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 79, 84, 104, 117, 118, 119, 128, 129, 148, 151, 236 Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 40 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 121, 427, 462 Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 62, 63, 202, 207, 208, 211, 216 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 76 Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 182, 183 Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 299 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 460, 466, 507, 512, 517, 542, 698, 725, 918 Pandey (2018), The Poetics of Power in Augustan Rome, 4, 128, 167, 182, 253 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 50, 52, 223 Rubenstein (2003), The Culture of the Babylonian Talmud. 61, 63 Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 133, 134, 151 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 407 Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 142, 255, 256, 260 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 37, 38
literacy, alphabetic	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 335
literacy, among jews, middle persian, language	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 38, 39, 168 Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 38, 39, 168
literacy, and alphabet	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 335
literacy, and orality	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 99
literacy, and, communicative action	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 136, 137
literacy, basil of caesarea, on	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 114, 118
literacy, christians/ity, and	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 19, 71
literacy, concepts of	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 190
literacy, conferences, on	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 119, 120
literacy, context	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 7
literacy, corcyrean lead tablets, craftsmans	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 15
literacy, cultural	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 152, 229, 231
literacy, culture	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 971
literacy, definition of	Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 113, 115
literacy, demotic	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 94
literacy, early, in italy	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 752, 753, 754
literacy, extent of	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 102, 115, 117, 118, 119, 120, 121, 165, 172, 188, 190, 247, 271
literacy, functional	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 23, 36
literacy, greek	Feldman (2006), Judaism and Hellenism Reconsidered, 43, 44, 45
literacy, harris, william, on craftsmans	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 15
literacy, ideal of universal, literacy,	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 137, 172, 188, 190, 247, 269, 271
literacy, in antiquity	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 18, 19, 20, 164, 165, 166, 167, 168
literacy, in britain	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 757
literacy, in britannia, roman province	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 757
literacy, in the army	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 326
literacy, infancy gospel of thomas	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 340, 341, 342
literacy, levels of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 747, 748, 749, 750
literacy, list	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 38
literacy, name	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 36
literacy, new	Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 34, 137, 141, 231
literacy, of aramaic, aramaic	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 157, 164, 166
literacy, of officials	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 37
literacy, of public life, public officials	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 37
literacy, of women	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 9 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 148
literacy, officials	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 37
literacy, oral performance, and	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 111
literacy, political	Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 68
literacy, religion, and	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 39
literacy, rule of the master	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 114, 115, 118
literacy, scholarly approaches to	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 754, 756, 757, 758
literacy, social aspects, of	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 321
literacy, use of documents	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 50, 52
literacy, viewers, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 115, 116, 117, 118, 119, 120, 121
literacy, women	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 148
literacy, women and	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 11, 94, 129, 130, 190
literacy, writing, and	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 15
literacy/learning, to read	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 4, 111, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 146
literacy/learning, to read, precepts, on	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 113, 114, 116, 117

List of validated texts:

10 validated results for "literacy"

1. Hebrew Bible, Proverbs, 13.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Infancy Gospel of Thomas, Literacy • Women and literacy

Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 129; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 342

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13.24 חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר׃'' None

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13.24 He that spareth his rod hateth his son; But he that loveth him chasteneth him betimes.'' None

2. Hebrew Bible, Isaiah, 50.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aramaic, Aramaic literacy of • Literacy, extent of

Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 121; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 164

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50.1 כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר־מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֺנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם׃^50.1 מִי בָכֶם יְרֵא יְהוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלֹהָיו׃ ' None

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50.1 Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away.'' None

3. Hebrew Bible, Nehemiah, 8.8 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aramaic, Aramaic literacy of • Literacy, extent of

Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118, 120; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 157

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8.8 וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃'' None

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8.8 And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.'' None

4. Septuagint, 2 Maccabees, 2.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Literacy, ideal of universal literacy • literacy in antiquity

Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 269; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 165

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2.14 In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.'"" None

5. Ovid, Ars Amatoria, 1.213-1.228 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • literacy • viewers, and literacy

Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 182; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119

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1.213 Ergo erit illa dies, qua tu, pulcherrime rerum, ^1.214 rend= ^1.215 Ibunt ante duces onerati colla catenis, ^1.217 Spectabunt laeti iuvenes mixtaeque puellae, ^1.219 Atque aliqua ex illis cum regum nomina quaeret, ^1.221 Omnia responde, nec tantum siqua rogabit; ^1.223 Hic est Euphrates, praecinctus harundine frontem: ^1.225 Hos facito Armenios; haec est Danaëia Persis: ^1.227 Ille vel ille, duces; et erunt quae nomina dicas, ^1.228 rend='' None

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1.213 Celestial seeds shoot out before their day, ^1.214 Prevent their years, and brook no dull delay. ^1.215 Thus infant Hercules the snakes did press, ^1.216 And in his cradle did his sire confess. ^1.217 Bacchus a boy, yet like a hero fought,' "^1.218 And early spoils from conquer'd India brought." "^1.219 Thus you your father's troops shall lead to fight," "^1.220 And thus shall vanquish in your father's right." '^1.221 These rudiments you to your lineage owe; ^1.222 Born to increase your titles as you grow. ^1.223 Brethren you had, revenge your brethren slain; ^1.224 You have a father, and his rights maintain.' "^1.225 Arm'd by your country's parent and your own," '^1.226 Redeem your country and restore his throne. ^1.227 Your enemies assert an impious cause; ^1.228 You fight both for divine and human laws.'' None

6. New Testament, 1 Timothy, 5.3-5.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • literacy

Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 207; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 466, 517

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5.3 Χήρας τίμα τὰς ὄντως χήρας. ^5.4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ. ^5.5 ἡ δὲ ὄντως χήρα καὶ μεμονωμένηἤλπικεν ἐπὶ τὸν θεὸνκαὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· ^5.6 ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν. ^5.7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν· ^5.8 εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων. ^5.9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, ^5.10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. ^5.11 νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ χριστοῦ, γαμεῖν θέλουσιν, ^5.12 ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν· ^5.13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. ^5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν· ^5.15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ. ^5.16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.'' None

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5.3 Honor widows who are widows indeed. ^5.4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. ^5.5 Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. ^5.6 But she who gives herself to pleasure is dead while she lives. ^5.7 Also command these things, that they may be without reproach. ' "^5.8 But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. " '^5.9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man, ' "^5.10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. " '^5.11 But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; ^5.12 having condemnation, because they have rejected their first pledge. ^5.13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. ^5.14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. ^5.15 For already some have turned aside after Satan. ' "^5.16 If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. "' None

7. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Middle Persian (language), literacy among Jews

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 39; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 39

^98a מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה\' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו\' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו\' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) ההם שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה\' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה\',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו\' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה\' משפטיך פנה אויבך,אמר ר\' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו\' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה\' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר\' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג\' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני'' None

^98a Kings shall see and arise, princes shall prostrate themselves, because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?,Rabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me” (Jeremiah 4:1), indicating that redemption is contingent upon repentance? Rabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all these things shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? And Rabbi Eliezer was silent, unable to refute the proof from that verse.,§ And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. Rabbi Eliezer says: You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters” (Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: What is the meaning of the phrase: “Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says: It means that even for Torah scholars, with regard to whom the promise of peace is written, as it is written: “Great peace have they who love Your Torah; and there is no obstacle for them” (Psalms 119:165), there will be no peace from the oppressor. And Shmuel says: It means that the Messiah will not come until all the prices are equal.,Rabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is stated with regard to the downfall of Egypt: “Then I will make their waters clear and cause their rivers to run like oil” (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. And it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish” (Ezekiel 29:21).,Rabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous hazalla kingdom of Rome will cease from the Jewish people, as it is stated: “And He shall sever the sprigs hazalzallim with pruning hooks” (Isaiah 18:5). And it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless” (Isaiah 18:7).,Ze’eiri says that Rabbi Ḥanina says: The son of David will not come until the arrogant will cease to exist from among the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones” (Zephaniah 3:11), and it is written afterward: “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord” (Zephaniah 3:12).,Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease to exist from among the Jewish people, and there will be no more autonomous government in Eretz Yisrael, as it is stated: “And I will turn My hand against you and purge away your dross as with lye and take away your base alloy. And I will restore your judges as at the first” (Isaiah 1:25–26).,Ulla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness” (Isaiah 1:27). Rav Pappa says: If the arrogant will cease to exist, the Persian sorcerers will cease to exist as well. If the deceitful judges will cease to exist, the royal officers gazirpatei and taskmasters will cease to exist. Rav Pappa elaborates: If the arrogant will cease, the Persian sorcerers will cease, as it is written: “And I will purge away your dross sigayikh as with lye, and I will remove all your alloy bedilayikh.” When the arrogant sigim are purged, the sorcerers, who are separated muvdalim from the fear of God, will also cease. And if the deceitful judges cease to exist, the royal officers and taskmasters will cease to exist, as it is written: “The Lord has removed your judgments; cast out your enemy” (Zephaniah 3:15).,Rabbi Yoḥa says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: “And the afflicted people You will redeem” (II\xa0Samuel 22:28). Rabbi Yoḥa says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: “When distress will come like a river that the breath of the Lord drives” (Isaiah 59:19). And juxtaposed to it is the verse: “And a redeemer will come to Zion” (Isaiah 59:20).,And Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption. He may come in a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever” (Isaiah 60:21). He may come in a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). And it is written: “For My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), it is written: “In its time,” indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.,Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.,King Shapur of Persia said to Shmuel mockingly: You say that the Messiah will come on a donkey; I will send him the riding barka horse that I have. Shmuel said to him: Do you have a horse with one thousand colors bar ḥivar gavanei like the donkey of the Messiah? Certainly his donkey will be miraculous.,Rabbi Yehoshua ben Levi found Elijah the prophet, who was standing at the entrance of the burial cave of Rabbi Shimon ben Yoḥai. Rabbi Yehoshua ben Levi said to him: Will I be privileged to come to the World-to-Come? Elijah said to him: If this Master, the Holy One, Blessed be He, will wish it so. Rabbi Yehoshua ben Levi says: Two I saw, Elijah and me, and the voice of three I heard, as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi said to Elijah: When will the Messiah come? Elijah said to him: Go ask him. Rabbi Yehoshua ben Levi asked: And where is he sitting? Elijah said to him: At the entrance of the city of Rome. Rabbi Yehoshua ben Levi asked him: And what is his identifying sign by means of which I can recognize him? Elijah answered: He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time. He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.,Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings shalom to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).,§ Rabbi Yosei ben Kisma’s students asked him: When will the son of David come? Rabbi Yosei ben Kisma said: I am hesitant to answer you, lest you request from me a sign to corroborate my statement. They said to him: We are not asking you for a sign.,Rabbi Yosei ben Kisma said to them: You will see when this existing gate of Rome falls and will be rebuilt, and will fall a second time and will be rebuilt, and will fall a third time. And they will not manage to rebuild it until the son of David comes. The students said to him: Our rabbi, give us a sign. Rabbi Yosei ben Kisma said to them: But didn’t you say to me that you are not asking me for a sign?,They said to him: And nevertheless, provide us with a sign. Rabbi Yosei ben Kisma said to them: If it is as I say, the water of the Cave of Pamyas will be transformed into blood. The Gemara relates: And it was transformed into blood.,At the time of his death, Rabbi Yosei ben Kisma said to his students: Place my coffin deep in the ground,'' None

8. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Middle Persian (language), literacy among Jews

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 38; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 38

9. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Middle Persian (language), literacy among Jews

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 168; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 168

10. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Middle Persian (language), literacy among Jews

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 168; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 168

^24b יתרו לאחר מתן תורה הוה מאי איכא למימר אלא יתרו מישראל זבן,ת"ש (שמואל א טו, טו) ויאמר שאול מעמלקי הביאום אשר חמל העם על מיטב הצאן והבקר (המשנים והכרים ועל כל הצאן) למען זבוח לה\' אלהיך מאי מיטב דמי מיטב,ומ"ש מיטב כי היכי דליקפץ עליהן זבינא,ת"ש (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך (את) הטוב בעיניו (ואת) ראה הבקר לעולה והמוריגים וכלי הבקר לעצים אמר רב נחמן ארונה גר תושב היה,מאי מוריגים אמר עולא מטה של טורביל מאי מטה של טורביל עיזא דקורקסא דדיישן אמר רב יוסף מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות תדוש הרים ותדוק וגבעות כמוץ תשים,מיתיבי (שמואל א ו, יד) ואת הפרות העלו עולה לה\' הוראת שעה היתה,ה"נ מסתברא דאי לא תימא הכי עולה נקבה מי איכא,ומאי קושיא דלמא בבמת יחיד וכדרב אדא בר אהבה דאמר רב אדא בר אהבה מנין לעולה נקבה שהיא כשרה בבמת יחיד שנאמר (שמואל א ז, ט) ויקח שמואל טלה חלב אחד ויעלהו עולה,ויעלהו זכר משמע אמר רב נחמן בר יצחק ויעלה כתיב,ר\' יוחנן אמר גבול יש לה פחותה מבת ג\' שנים נעקרת בת ג\' שנים אינה נעקרת,איתיביה כל הני תיובתא שני להו פחותה מבת ג\' שנים ת"ש ואת הפרות העלו עולה לה\' בפחותה מבת שלש שנים,מתקיף לה רב הונא בריה דרב נתן א"כ היינו ואת בניהם כלו בבית פחותה מבת ג\' שנים,(ופחותה מבת נ\' שנים) מי קא ילדה והתניא פרה וחמור מבת ג\' ודאי לכהן מכאן ואילך ספק אלא מחוורתא כדשנין מעיקרא:,(שמואל א ו, יב) וישרנה הפרות בדרך על דרך בית שמש וגו\' מאי וישרנה א"ר יוחנן משום ר"מ שאמרו שירה ורב זוטרא בר טוביה אמר רב שישרו פניהם כנגד ארון ואמרו שירה,ומאי שירה אמרו א"ר יוחנן משום ר"מ (שמות טו, א) אז ישיר משה ובני ישראל ור\' יוחנן דידיה אמר (ישעיהו יב, ד) ואמרתם ביום ההוא הודו לה\' קראו בשמו וגו\',ור"ש בן לקיש אמר מזמורא יתמא (תהלים צח, א) מזמור שירו לה\' שיר חדש כי נפלאות עשה הושיעה לו ימינו וזרוע קדשו ר\' אלעזר אמר (תהלים צט, א) ה\' מלך ירגזו עמים,ר\' שמואל בר נחמני אמר (תהלים צג, א) ה\' מלך גאות לבש ר\' יצחק נפחא אמר רוני רוני השיטה התנופפי ברוב הדרך המחושקת בריקמי זהב המהוללה בדביר ארמון ומפוארה בעדי עדיים,רב אשי מתני לה להא דר\' יצחק אהא (במדבר י, לה) ויהי בנסוע הארון ויאמר משה קומה ה\' ישראל מאי אמרו אמר ר\' יצחק רוני רוני השיטה וכו\',אמר רב כמאן קרו פרסאי לספרא דביר מהכא (שופטים א, יא) ושם דביר לפנים קרית ספר,רב אשי אמר כמאן קרו פרסאי לנידה דשתנא מהכא (בראשית לא, לה) כי דרך נשים לי'' None

^24b the incident involving Yitro was after the giving of the Torah, what is there to say? How could they accept offerings from him? Rather, it must be that Yitro purchased the animals from a Jew.,The Gemara further states: Come and hear another objection from a verse: “And Saul said: They have brought them from the Amalekites; for the people spared the best of the flock and of the herd, to sacrifice unto the Lord your God” (I\xa0Samuel 15:15). The verse states explicitly that the Israelites intended to sacrifice animals previously owned by gentiles. The Gemara explains: What is the meaning of the phrase: “The best”? This is referring to the monetary value of the best livestock. The intention was not to sacrifice the animals themselves, but to sell them and use the proceeds of the sale to purchase other animals to sacrifice as offerings.,The Gemara inquires: And what is different about the best animals? If the animals were sold for their value, why sell those animals in particular, rather than several inferior-quality animals? The Gemara explains that they did so in order that buyers would jump at the opportunity to buy superior-quality livestock. In other words, it is easier to sell one superior-quality animal than several inferior-quality ones.,Come and hear another objection from a verse: “And Araunah said unto David: Let my lord the king take and offer up what seems good unto him; behold the cattle for the burnt-offering, and the threshing instruments morigim and the accoutrements of the cattle for the wood” (II\xa0Samuel 24:22). Apparently, David was willing to accept oxen as offerings from a gentile. Rav Naḥman says: Araunah was a gentile who resided in Eretz Yisrael and observed the seven Noahide mitzvot ger toshav. The seven Noahide mitzvot include the prohibition against engaging in bestiality, and therefore Araunah was not suspected of this practice.,Tangentially, the Gemara asks: What is the meaning of the term “morigim,” mentioned in this verse? Ulla said: It is a turbil bed. The Gemara asks: What is a turbil bed? It is a serrated board kurkesa used for threshing. Rav Yosef said: What is the verse from which the meaning of morigim is derived? It is derived from the verse: “Behold, I have made you a new threshing board morag having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff” (Isaiah 41:15).,The Gemara raises an objection to the opinion of Rabbi Eliezer. After the Philistines returned the Ark of the Covet to the Israelites upon a cart drawn by cattle, the verse states: “And they sacrificed the cattle as a burnt-offering unto the Lord” (I\xa0Samuel 6:14). Evidently, the Jews did not hesitate to sacrifice the Philistines’ animals. The Gemara explains: There, it was a provisional edict issued in extraordinary circumstances, and their actions are not representative of the general halakha.,The Gemara adds: This also stands to reason, as, if you do not say so, one can raise a further difficulty with this episode: Is there a female burnt-offering? Only males may be sacrificed as burnt-offerings. Since the Jews sacrificed the cows as burnt-offerings, it is clear that they were acting unconventionally due to extenuating circumstances.,The Gemara rejects this proof: And what is the difficulty? In other words, the additional problem with the incident, that the animals were female, which is cited as proof that there were extenuating circumstances, is not in fact difficult at all. The Gemara elaborates: Perhaps the cows were offered upon a private altar, and this is in accordance with the opinion of Rav Adda bar Ahava, as Rav Adda bar Ahava says: From where is it derived that a female burnt-offering is fit to be sacrificed upon a private altar? As it is stated: “And Samuel took a milking lamb, and sacrificed it vaya’alehu for a burnt-offering unto the Lord” (I\xa0Samuel 7:9). The phrase “milking lamb” indicates that it was a female, and yet Samuel sacrificed it upon a private altar.,The Gemara raises a difficulty: But the word vaya’alehu is masculine, which means that the lamb was a male. Rav Naḥman bar Yitzḥak says: Although the word is read in the masculine, it is written in the feminine form, vaya’alah, which teaches that even a female lamb may be sacrificed on a private altar.,§ After concluding its discussion of the opinion of Rabbi Eliezer, the Gemara cites another resolution of the contradiction between the mishna and the baraita. Rabbi Yoḥa says: There is a clear demarcation in the case of an animal with whom a man engaged in bestiality. If she is less than three years old, she becomes barren as a result of penetration, but if she is already three years old, she does not become barren. Although gentiles are generally suspected of engaging in bestiality, the baraita rules that an animal that is less than three years old may be used as an offering because a gentile will refrain from engaging in bestiality with an animal that may become barren as a result of his actions.,They raised all of those refutations from the aforementioned verses which indicate that animals purchased from gentiles may be brought as offerings, and he answered them by claiming that the animals being offered were less than three years old. The Gemara reexamines one of the objections. Come and hear, as the verse states: “And they sacrificed the cattle as a burnt-offering unto the Lord” (I\xa0Samuel 6:14). Rabbi Yoḥa explained that although in that incident the cattle had been owned by Philistines, they were less than three years old, and it was therefore presumed that the Philistines had not engaged in bestiality with them.,The Gemara cites a refutation of Rabbi Yoḥa’s answer: Rav Huna, son of Rabbi Natan, objects to this: If so, then this is also true with regard to the verse: “And they took two nursing cows and tied them to the cart and shut up their calves at home” (I\xa0Samuel 6:10). According to Rabbi Yoḥa, the verse is necessarily referring to cows that are less than three years old.,And can a cow that is less than three years old give birth? But isn’t it taught in a baraita: With regard to a cow or a donkey purchased from a gentile when they were less than three years old, the first of their offspring born after the purchase is certainly reserved for the priest, who is entitled to the firstborn of a cow or donkey owned by a Jew. From this point forward, i.e., if they were older than three years at the time of the sale, it is uncertain whether or not the offspring is the firstborn. This indicates that an animal does not bear offspring within the first three years of its life. Since the cows in the verse had already given birth, they could not have been less than three years old, as Rabbi Yoḥa claimed. The Gemara concludes: Rather, it is clear as we initially answered, i.e., Rabbi Yoḥa’s suggestion is rejected, and the actions in that verse were due to a provisional edict.,§ The Gemara further analyzes the episode involving the cows sent by the Philistines. The verse states: “And the cattle took the straight vayyisharna way, on the way to Beit Shemesh; they went along the highway, lowing as they went” (I\xa0Samuel 6:12). The Gemara asks: What is the meaning of the word vayyisharna? Rabbi Yoḥa says in the name of Rabbi Meir: It means that they recited a song shira. And Rav Zutra bar Toviyya says that Rav says: It means that they straightened yishru their faces so that they were opposite the Ark and recited a song.,The Gemara asks: And what song did they recite? Rabbi Yoḥa says in the name of Rabbi Meir: They recited the song that follows the verse: “Then sang Moses and the children of Israel this song unto the Lord” (Exodus 15:1). And Rabbi Yoḥa himself says that it was: “And on that day shall you say: Give thanks unto the Lord, proclaim His name, declare His doings among the peoples, make mention that His name is exalted” (Isaiah 12:4).,And Rabbi Shimon ben Lakish says that it was an orphaned psalm, i.e., a psalm whose author and the event to which it makes reference are not specified. The psalm begins with: “A Psalm. O sing unto the Lord a new song, for He has done marvelous things; His right hand, and His holy arm, have wrought salvation for Him” (Psalms 98:1). Rabbi Elazar says that it was the psalm beginning with: “The Lord reigns; let the peoples tremble” (Psalms 99:1).,Rabbi Shmuel bar Naḥmani says that it was the Psalm beginning: “The Lord reigns; He is clothed in majesty” (Psalms 93:1). Rabbi Yitzḥak Nappaḥa says: They did not recite a verse found in the Bible, but rather, the following song: Sing, sing, acacia; ascend in all your glory; overlaid with golden embroidery, exalted by the book devir of the palace, and magnificent with jewels. The song alludes to the Ark of the Covet, which was made of acacia wood and covered with gold. The expression: Book of the palace, is a reference to the Torah scroll that was placed in the Ark.,Rav Ashi teaches this statement of Rabbi Yitzḥak in relation to this verse: “And it came to pass, when the Ark set forward, that Moses said: Rise up, O Lord, and let Your enemies be scattered” (Numbers 10:35). The Gemara asks: What did the Jewish people recite at this juncture? Rabbi Yitzḥak says that they recited: Sing, sing, acacia, ascend in all your glory; overlaid with golden embroidery, exalted by the book of the palace, and magnificent with jewels.,§ Apropos the mention of the term devir, the Gemara discusses its etymology. Rav said: On what basis do the Persians call a book sifra by the term devir? They derive it from here: “Now the name of Debir devir beforehand was Kiriath Sefer” (Judges 1:11). Since the name devir was changed to Kiriath Sefer, the Persians referred to a sifra, i.e., a book, as devir.,The Gemara examines the etymology of another term coined by the Persians. Rav Ashi said: On what basis do the Persians call a menstruating woman by the term dashtana? It is from here, a verse in which Rachel claims to be a menstruating woman: “For the manner of women is upon me derekh nashim li” (Genesis 31:35). The word dashtana is a shortened form of the phrase derekh nashim.'' None

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