1. Hebrew Bible, Psalms, 24.7-24.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 24.7. "שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃", 24.8. "מִי זֶה מֶלֶךְ הַכָּבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה׃", 24.9. "שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃", | 24.7. "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.", 24.8. "'Who is the King of glory?' 'The LORD strong and mighty, The LORD mighty in battle.'", 24.9. "Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in.", |
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2. Hebrew Bible, Jeremiah, 38.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 38.7. "וַיִּשְׁמַע עֶבֶד־מֶלֶךְ הַכּוּשִׁי אִישׁ סָרִיס וְהוּא בְּבֵית הַמֶּלֶךְ כִּי־נָתְנוּ אֶת־יִרְמְיָהוּ אֶל־הַבּוֹר וְהַמֶּלֶךְ יוֹשֵׁב בְּשַׁעַר בִּנְיָמִן׃", | 38.7. "Now when Ebed-melech the Ethiopian, an officer, who was in the king’s house, heard that they had put Jeremiah in the pit; the king then sitting in the gate of Benjamin;", |
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3. Hebrew Bible, 2 Samuel, 19.8-19.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 19.8. "וְעַתָּה קוּם צֵא וְדַבֵּר עַל־לֵב עֲבָדֶיךָ כִּי בַיהוָה נִשְׁבַּעְתִּי כִּי־אֵינְךָ יוֹצֵא אִם־יָלִין אִישׁ אִתְּךָ הַלַּיְלָה וְרָעָה לְךָ זֹאת מִכָּל־הָרָעָה אֲשֶׁר־בָּאָה עָלֶיךָ מִנְּעֻרֶיךָ עַד־עָתָּה׃", 19.9. "וַיָּקָם הַמֶּלֶךְ וַיֵּשֶׁב בַּשָּׁעַר וּלְכָל־הָעָם הִגִּידוּ לֵאמֹר הִנֵּה הַמֶּלֶךְ יוֹשֵׁב בַּשַּׁעַר וַיָּבֹא כָל־הָעָם לִפְנֵי הַמֶּלֶךְ וְיִשְׂרָאֵל נָס אִישׁ לְאֹהָלָיו׃", | 19.8. "Now therefore arise, go out, and speak comfortably to thy servants: for I swear by the Lord, if thou go not out, not one will lodge with thee this night: and that will be worse to thee than all the evil that befell thee from thy youth until now.", 19.9. "Then the king arose, and sat in the gate. And they told all the people, saying, Behold, the king sits in the gate. And all the people came before the king: for Yisra᾽el had fled every man to his tent.", |
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4. Hebrew Bible, 2 Kings, 23.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 23.8. "וַיָּבֵא אֶת־כָּל־הַכֹּהֲנִים מֵעָרֵי יְהוּדָה וַיְטַמֵּא אֶת־הַבָּמוֹת אֲשֶׁר קִטְּרוּ־שָׁמָּה הַכֹּהֲנִים מִגֶּבַע עַד־בְּאֵר שָׁבַע וְנָתַץ אֶת־בָּמוֹת הַשְּׁעָרִים אֲשֶׁר־פֶּתַח שַׁעַר יְהוֹשֻׁעַ שַׂר־הָעִיר אֲשֶׁר־עַל־שְׂמֹאול אִישׁ בְּשַׁעַר הָעִיר׃", | 23.8. "And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had made offerings, from Geba to Beer-sheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand as he entered the gate of the city.", |
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5. Hebrew Bible, 1 Kings, 22.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32 | 22.10. "Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in a threshing-floor, at the entrance of the gate of Samaria; and all the prophets prophesied before them.", |
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6. Hebrew Bible, Nehemiah, 8.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", | 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", |
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7. Hebrew Bible, 2 Chronicles, 32.6 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 32| 32.6. "וַיִּתֵּן שָׂרֵי מִלְחָמוֹת עַל־הָעָם וַיִּקְבְּצֵם אֵלָיו אֶל־רְחוֹב שַׁעַר הָעִיר וַיְדַבֵּר עַל־לְבָבָם לֵאמֹר׃", | 32.6. "And he set captains of war over the people, and gathered them together to him in the broad place at the gate of the city, and spoke encouragingly to them, saying:", |
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8. Anon., Testament of Levi, 9.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 334 | 9.4. And he rose up early in the morning, and paid tithes of all to the Lord through me. |
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9. Anon., Jubilees, 21.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 334 | 21.16. And as regards the wood of the sacrifices, beware lest thou bring (other) wood for the altar in addition to these: cypress, dêfrân, sagâd, pine, fir, cedar, savin, palm, olive, myrrh, laurel, and citron, juniper, and balsam. |
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10. Philo of Alexandria, Against Flaccus, 122-123, 55 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 55. So when the people had received this license, what did they do? There are five districts in the city, named after the first five letters of the written alphabet, of these two are called the quarters of the Jews, because the chief portion of the Jews lives in them. There are also a few scattered Jews, but only a very few, living in some of the other districts. What then did they do? They drove the Jews entirely out of four quarters, and crammed them all into a very small portion of one; |
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11. Philo of Alexandria, On The Embassy To Gaius, 155, 132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 132. But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel. |
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12. Tosefta, Miqvaot, 4.5, 5.7-5.8, 6.3-6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 334| 4.5. "מעיין היוצא לתלמי ומן התלמי לבריכה. ראשונים ראשונים הרי אלו פסולין מפני שהן נשאבין כיצד עושה ניקבו מעיין בקנה כל שהוא ונמצא מים מועטין מטהרין את המרובין. מזחילין על גבי מת דברי ר' יהודה. מים צפוי על גבי כל שהוא מטבילין בהן על רום כקליפת השום ועל רוחב כשפופרת הנוד.", 5.7. "מי כבשים ומי שלקות ומי זיתים מטבילין בהן ובלבד שאין בהן עקב שמן והתמד עד שלא החמיץ אין מטבילין בו.", 5.8. "מקוה שאין בו מ' סאה ונתן לתוכה יין ונשתנו מראיו אינו נפסל בג' לוגין ולא עוד אלא אפי' חזרו מראיו לכמות שהיו כשר. היו בו מ' סאה ונפל לתוכו יין ונשתנו מראה חציו הטובל בין במקום המים בין במקום היין כאילו לא נפלו היה שאוב והשיקו השיק במקום היין והזה לא טהר. השיק במקום המים מקום המים טהור מקום היין לא טהור.", 6.3. "המהרהר בלבו ועמד ומצא בשרו חם טמא. חם ולא הרהר הרהר ולא חם טהור ר' יוסי אומר בזקן ובחולה טהור בילד ובבריא טמא.", 6.4. "הפולטת שכבת זרע ביום השלישי טהורה דברי ר\"א בן עזריה. ר\"ש אומר פעמים שהן ד' עונות פעמים שהן ה' פעמים שהן ו' ר\"ע אומר לעולם חמש ואם יצאת מקצת עונה ראשונה משלימין לה מקצת עונה ששית. ש\"ז של ישראל בכל מקום ה\"ז טמאה ושל עובד כוכבים בכל מקום טהור חוץ ממימי רגלים שבו כל אלו שאמרו טהורין לחולין ולטמאין ולטהורין ולתרומה חוץ מהפולטת ש\"ז שהיא טמאה לחולין ר' יוסי בר' יהודה אומר הפולטת ש\"ז טהורה לחולין ושאמרו חוצצין ושאמרו אין חוצצין לא מטמאה ולא מיטמאין חוץ מקרום שעל גבי מזבח ואגוד שע\"ג המזבח והקשקשים שעל גבי השבר. והשירים והנזמים וקטבלאות והטבעות חוצץ וחוצצין רפין אין חוצצין ר\"ש אומר <שהרי אומר> בבית הסתרים באשה חוצץ ופיגיע אינו חוצץ.", | |
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13. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 76| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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14. Mishnah, Miqvaot, 5.4, 6.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 334| 5.4. "כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר (בראשית א), וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, הַיָּם הַגָּדוֹל כְּמִקְוֶה. לֹא נֶאֱמַר יַמִּים, אֶלָּא שֶׁיֶּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַיַּמִּים מְטַהֲרִים בְּזוֹחֲלִין, וּפְסוּלִין לַזָּבִין וְלַמְצֹרָעִים, וּלְקַדֵּשׁ מֵהֶם מֵי חַטָּאת: \n", 6.10. "הָאָבִיק שֶׁבַּמֶּרְחָץ, בִּזְמַן שֶׁהוּא בָאֶמְצַע, פּוֹסֵל. מִן הַצַּד, אֵינוֹ פוֹסֵל, מִפְּנֵי שֶׁהוּא כְמִקְוֶה סָמוּךְ לְמִקְוֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אִם מְקַבֶּלֶת הָאַמְבָּטִי רְבִיעִית עַד שֶׁלֹּא יַגִּיעוּ לָאָבִיק, כָּשֵׁר. וְאִם לָאו, פָּסוּל. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, אִם מְקַבֵּל הָאָבִיק כָּל שֶׁהוּא, פָּסוּל: \n", | 5.4. "All seas are equivalent to a mikveh, for it is said, \"And the gathering (ulemikveh) of the waters He called the seas\" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a mikveh, for it says \"seas\" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.", 6.10. "The outlet of a bath-basin: if it is in the center, it renders [the bath] invalid [as a mikveh]; but if it is at the side, it does not render it invalid, because then it is like one mikveh adjoining another mikveh, the words of Rabbi Meir. But the sages say: if the bath- basin can contain a quarter-log of [water] before it reaches the outlet, it is valid; but if not, it is not valid. Rabbi Elazar bar Zadok says: if the outlet can contain any amount of [water], it is invalid.", |
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| 15. Martial, Epigrams, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 132 |
| 16. Martial, Epigrams, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 132 |
| 17. Juvenal, Satires, 3.10-3.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 |
18. Josephus Flavius, Against Apion, 2.33-2.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285 | 2.33. 4. But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews. “They came (says he) out of Syria, and inhabited near the tempestuous sea, and were in the neighborhood of the dashing of the waves.” 2.34. Now, if the place of habitation includes any thing that is reproachful, this man reproaches not his own real country [Egypt], but what he pretends to be his own country, Alexandria; for all are agreed in this, that the part of that city which is near the sea is the best part of all for habitation. 2.35. Now, if the Jews gained that part of the city by force, and have kept it hitherto without impeachment, this is a mark of their valor: but in reality it was Alexander himself that gave them that place for their habitation, when they obtained equal privileges there with the Macedonians. 2.36. Nor can I devise what Apion would have said, had their habitation been at Necropolis, and not been fixed hard by the royal palace [as it is]; nor had their nation had the denomination of Macedonians given them till this very day [as they have]. 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; |
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19. Josephus Flavius, Jewish War, 1.129-1.132, 2.129, 2.488, 2.560-2.561 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, location of synagogues near •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 132, 285, 302, 334 | 1.129. So Aretas was terrified, and retired out of Judea to Philadelphia, as did Scaurus return to Damascus again; 1.130. nor was Aristobulus satisfied with escaping [out of his brother’s hands,] but gathered all his forces together, and pursued his enemies, and fought them at a place called Papyron, and slew about six thousand of them, and, together with them Antipater’s brother Phalion. 1.131. 4. When Hyrcanus and Antipater were thus deprived of their hopes from the Arabians, they transferred the same to their adversaries; and because Pompey had passed through Syria, and was come to Damascus, they fled to him for assistance; and, without any bribes, they made the same equitable pleas that they had used to Aretas, and besought him to hate the violent behavior of Aristobulus, and to bestow the kingdom on him to whom it justly belonged, both on account of his good character and on account of his superiority in age. 1.132. However, neither was Aristobulus wanting to himself in this case, as relying on the bribes that Scaurus had received: he was also there himself, and adorned himself after a manner the most agreeable to royalty that he was able. But he soon thought it beneath him to come in such a servile manner, and could not endure to serve his own ends in a way so much more abject than he was used to; so he departed from Diospolis. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.560. and as they had them already cooped up together in the place of public exercises, which they had done out of the suspicion they had of them, they thought they should meet with no difficulty in the attempt; yet did they distrust their own wives, which were almost all of them addicted to the Jewish religion; 2.561. on which account it was that their greatest concern was, how they might conceal these things from them; so they came upon the Jews, and cut their throats, as being in a narrow place, in number ten thousand, and all of them unarmed, and this in one hour’s time, without any body to disturb them. |
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20. Josephus Flavius, Jewish Antiquities, 12.119-12.120, 14.235, 14.256-14.259, 16.160-16.161 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, location of synagogues near •minorca, possible location of jewish synagogue on Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 70; Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 302, 334 | 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.120. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 16.160. 1. Now the cities ill-treated the Jews in Asia, and all those also of the same nation which lived in Libya, which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them mischief on other particular occasions. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. |
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21. Tosefta, Megillah, 2.5, 3.22-3.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •water, location of synagogues near •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 305, 315, 389| 2.5. "מצות מגילה מתחלתה ועד סופה דברי רבי מאיר ר' יהודה אומר מאיש יהודי ר' יוסי אומר (אסתר ג) מאחר הדברים האלה ר\"ש בן [אלעזר] אומר (אסתר ו) מבלילה ההוא אבל הכל מודים [שמצותה לגמור עד סוף].", | |
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22. New Testament, Acts, 13.14, 13.43, 13.50, 16.13, 28.17, 28.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •location of synagogue •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 1, 114, 132, 286, 302, 316, 334| 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.43. λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ. 13.50. οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 28.17. Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συνκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἰεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων, 28.21. οἱ δὲ πρὸς αὐτὸν εἶπαν Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς Ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν. | 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans, 28.21. They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. |
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23. Mishnah, Yoma, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 334| 3.3. "אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד: \n", | 3.3. "A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.", |
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24. New Testament, Luke, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 47| 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. | 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" |
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25. New Testament, Mark, 7.3-7.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 302| 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. | 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) |
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26. New Testament, Matthew, 12.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 47| 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. | 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. |
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27. Tosefta, Eruvin, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 315| 4.7. "כמה יהיו [קרובות] לעיר ויהיו מתעברין עמה שבעים ושירים על שבעים ושירים שהן מאה וארבעים וא' ושליש ר' יהודה אומר [חוץ לשבעים ושירים היה שם] דבר מועט [לא] נתנו חכמים שיעור כמה הן שבעים [ושירים] בית סאתים כחצר המשכן.", | |
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| 28. Tertullian, To The Heathen, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 334 |
| 29. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •location of synagogue •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 302, 316 |
| 30. Tosefta, Makhshirin, 2.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 334 |
31. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 315| 11a. כ"ו דכתיב (בראשית יד, ד) שתים עשרה שנה עבדו את כדרלעומר ושלש עשרה שנה מרדו ובארבע עשרה שנה וגו':,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב כל עיר שגגותיה גבוהין מבית הכנסת לסוף חרבה שנאמר (עזרא ט, ט) לרומם את בית אלהינו ולהעמיד את חרבותיו וה"מ בבתים אבל בקשקושי ואברורי לית לן בה אמר רב אשי אנא עבדי למתא מחסיא דלא חרבה והא חרבה מאותו עון לא חרבה:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב תחת ישמעאל ולא תחת נכרי תחת נכרי ולא תחת חבר תחת חבר ולא תחת תלמיד חכם תחת ת"ח ולא תחת יתום ואלמנה:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב כל חולי ולא חולי מעים כל כאב ולא כאב לב כל מיחוש ולא מיחוש ראש כל רעה ולא אשה רעה:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב אם יהיו כל הימים דיו ואגמים קולמוסים ושמים יריעות וכל בני אדם לבלרין אין מספיקים לכתוב חללה של רשות מאי קראה אמר רב משרשיא (משלי כה, ג) שמים לרום וארץ לעומק ולב מלכים אין חקר:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב יפה תענית לחלום כאש לנעורת אמר רב חסדא ובו ביום ואמר רב יוסף אפי' בשבת,רבי יהושע בריה דרב אידי איקלע לבי רב אשי עבדי ליה עיגלא תילתא אמרו ליה לטעום מר מידי אמר להו בתענית יתיבנא אמרו ליה ולא סבר ליה מר להא דרב יהודה דאמר רב יהודה לוה אדם תעניתו ופורע א"ל תענית חלום הוא ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב יפה תענית לחלום כאש לנעורת ואמר רב חסדא ובו ביום ואמר רב יוסף אפי' בשבת:,ואם התחילו אין מפסיקין מפסיקין לק"ש: הא תנא ליה רישא אין מפסיקין סיפא אתאן לדברי תורה דתניא חברים שהיו עוסקין בתורה מפסיקין לק"ש ואין מפסיקין לתפלה א"ר יוחנן לא שנו אלא כגון ר"ש בן יוחי וחביריו שתורתן אומנותן אבל כגון אנו מפסיקין לק"ש ולתפלה,והתניא כשם שאין מפסיקין לתפלה כך אין מפסיקין לק"ש כי תני ההיא בעיבור שנה דאמר רב אדא בר אהבה וכן תנו סבי דהגרוניא אמר רבי אלעזר בר צדוק כשהיינו עוסקין בעיבור השנה ביבנה לא היינו מפסיקין לא לקריאת שמע ולא לתפלה:, big strongמתני׳ /strong /big לא יצא החייט במחטו סמוך לחשכה שמא ישכח ויצא ולא הלבלר בקולמוסו ולא יפלה את כליו ולא יקרא לאור הנר באמת אמרו החזן רואה היכן תינוקות קוראין אבל הוא לא יקרא כיוצא בו לא יאכל הזב עם הזבה מפני הרגל עבירה:, big strongגמ׳ /strong /big תנן התם לא יעמוד אדם ברה"י וישתה ברה"ר בר"ה וישתה ברה"י אבל אם הכניס ראשו ורובו למקום שהוא שותה מותר | 11a. during which they committed their sins was altogether b twenty-six /b years, as it is written: b “Twelve years they served Chedorlaomer and thirteen years they rebelled, and in the fourteenth year /b Chedorlaomer came” (Genesis 14:4–5). The twelve years plus the fourteen years during which they were enslaved were not years of tranquility, leaving only twenty-six tranquil years when they were sinful., b And Rava bar Meḥasseya said /b that b Rav Ḥama bar Gurya said /b that b Rav said /b : b Any city whose roofs are higher than the synagogue /b will b ultimately be destroyed /b because of the contempt shown the synagogue. Allusion to this is from that b which is stated: “To uplift the house of our God and restore its ruins” /b (Ezra 9:9). The house that is devoted to God needs to be elevated above the other houses of the city. The Gemara adds: b And this applies only to the height of the houses /b themselves. b However, /b if b the poles [ i kashkushei /i ] and the towers [ i abrurei /i ] /b that extend from the house are higher than the synagogue, b we have no /b problem b with it. Rav Ashi said: I caused /b the city of b Mata Meḥasseya to not be destroyed /b by building the synagogue higher than the other houses. The Gemara asks: b Wasn’t /b Mata Meḥasseya ultimately b destroyed? /b The Gemara answers: b It was not destroyed because of that sin; /b other sins caused its destruction., b And Rava bar Meḥasseya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: /b It is preferable to be b under /b the yoke of b Ishmael and not under /b the yoke of b a stranger, /b the Romans; b under a stranger and not under a i Ḥabar /i , /b a Persian Zoroastrian fire priest; b under a i Ḥabar /i and not under a Torah scholar, /b as if one offends a Torah scholar who is greater than he, the scholar will be exacting with him and he will be punished at the hand of Heaven; b under a Torah scholar and not under an orphan or a widow, /b as they are easily insulted and God promised to hear their cries and punish those who offend them., b And Rava bar Meḥasseya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: /b It is preferable to suffer from b any /b extended b illness and not /b from an b intestinal illness. /b Similarly, it is preferable to suffer b any pain, /b even if it is sharp and excruciating, b and not heart pain; any /b slight b ache and not a headache; any evil and not an evil wife. /b , b And Rava bar Meḥasseya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: /b Even b if all the seas would be ink, and /b the reeds that grow near b swamps /b would be b quills, and /b the b heavens /b would be b parchment /b upon which the words would be written, b and all the people /b would be b scribes; /b all of these b are insufficient to write the /b unquantifiable b space of /b governmental b authority, /b i.e., all the considerations with which a government must concern itself and deal. b Rav Mesharshiya said: What is the verse /b that alludes to this? b “The Heavens on High and the land to the depth and the heart of kings are unsearchable” /b (Proverbs 25:3)., b And Rava bar Meḥasseya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: A fast is effective to /b neutralize b a /b bad b dream like fire /b burns b chaff. Rav Ḥisda said: And /b a fast is effective specifically b on that day /b that he dreamed. b And Rav Yosef said: /b One suffering from a bad dream that he dreamed is permitted to fast b even on Shabbat. /b ,The Gemara relates: b Rav Yehoshua, son of Rav Idi, happened /b to come b to the house of Rav Ashi. They prepared a third-born calf, /b whose meat is high quality, b for him. They said to him: Let the Master taste something. He said to them: I am sitting /b in the midst of b a fast. They said to him: And does the Master not hold /b in accordance with b this /b i halakha /i of b Rav Yehuda, as Rav Yehuda said: A person can borrow his fast /b and not fast on the day that he originally designated, b and repay it /b by fasting on another day? You can postpone your fast to another day. b He said to them: It is a fast for a dream. And Rava bar Meḥasseya said /b that b Rav Ḥama bar Gurya said /b that b Rav said: A fast is effective to /b neutralize b a /b bad b dream like fire /b burns b chaff. And Rav Ḥisda said /b that the fast is effective specifically b on that day /b that he dreamed. b And Rav Yosef said /b that a person suffering due to a bad dream is permitted to fast b even on Shabbat. /b ,We learned in the mishna that b if they /b already b began /b any one of the activities mentioned in the mishna b they need not stop /b to recite the i Amida /i prayer; however, b they stop to recite i Shema /i . /b The Gemara asks: b Didn’t /b the b first clause /b of the mishna already b teach /b that they need not stop? Why does the mishna repeat it? The Gemara answers: In b the latter clause /b of the mishna, b we came to /b discuss b matters of Torah. /b With regard to those engaged in Torah study, they need not stop for prayer, but they are required to stop to recite i Shema /i . b As it was taught /b in a i baraita /i : b Torah scholars, who were engaged in the /b study of b Torah, stop /b their Torah study b for i Shema /i , and they do not stop for prayer. Rabbi Yoḥa said /b a caveat to this statement: b They only taught /b that they need not stop for prayer with regard b to the likes of Rabbi Shimon ben Yoḥai and his colleagues, whose Torah is their vocation /b and they never interrupt their Torah study. b However, /b for b the likes of us, /b who also engage in other activities, b we stop /b both b for i Shema /i /b and b for prayer. /b ,With regard to the essence of the statement the Gemara asks: b Didn’t we learn /b in a different i baraita /i : b Just as they do not stop for prayer, they do not stop for i Shema /i ? /b The Gemara answers: b When that /b i baraita /i b was taught, /b it was taught with regard to those engaged b in the intercalation of the year. /b Since their activity is crucial and all the Festivals of the year are determined through that activity, the Sages allowed them to continue and not stop to recite i Shema /i . b As Rav Adda bar Ahava said, and the Elders of /b the city of b Hagronya also taught /b that b Rabbi Elazar, son of Rabbi Tzadok, said: When we were engaged in the intercalation of the year in Yavne, we would stop neither for i Shema /i nor for prayer. /b , strong MISHNA: /strong This mishna deals with various decrees, especially with regard to the i halakhot /i of Shabbat, which were issued in order to distance a person from transgressions that he is liable to commit through habit and routine. The mishna said: b The tailor may not go out /b with b his needle adjacent to nightfall /b on Shabbat eve, b lest he forget /b that he is carrying the needle b and go out /b with it to the public domain even after Shabbat begins. b And, /b similarly, b the scribe /b [ b i lavlar /i /b ] may b not /b go out b with his quill /b [ b i kulmos /i ] /b for the same reason. b And /b one b may not shake his clothes /b on Shabbat to rid them of lice; b and /b one b may not read /b a book b by candlelight, /b so that he will not come to adjust the wick of the lamp. However, b in truth they said /b an established i halakha /i : The b attendant sees where /b in the book the b children /b under his supervision are b reading /b in the Torah, even by candlelight on Shabbat. b However, he /b himself b may not read. Similarly, /b the Sages issued a similar decree with regard to other i halakhot /i , as they said: b The i zav /i may not eat /b even b with /b his wife b the i zava, /i /b despite the fact that they are both ritually impure, b because, /b by eating together, they will come to excessive intimacy and become b accustomed to sin. /b , strong GEMARA: /strong Among the i halakhot /i concerning decrees that were issued lest one come to commit a transgression, b we learned /b in a mishna b there: A person may not stand in the private domain and drink /b water located b in the public domain, /b or vice versa, stand b in the public domain and drink /b water located in the b private domain, /b lest he transfer the vessel from which he is drinking the water to the place where he is standing and become liable to bring a sin-offering. b However, if he introduced his head and most of his /b body b into the place /b where the water b that he is drinking /b is located, there is no longer room for concern, and b it is permitted, /b |
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32. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 314| 73b. אין בו משום אסופי משלטי הדמיה אין בו משום אסופי שייף משחא ומלא כוחלא רמי חומרי תלי פיתקא ותלי קמיעא אין בו משום אסופי,תלי בדיקלי אי מטיא ליה חיה יש בו משום אסופי אם לאו אין בו משום אסופי,זרדתא סמיכא למתא יש בו משום אסופי ואם לאו אין בו משום אסופי בי כנישתא סמיכתא למתא ושכיחי ביה רבים אין בו משום אסופי ואם לאו יש בו משום אסופי,אמר אמימר האי פירא דסופלי יש בו משום אסופי חריפתא דנהרא אין בו משום אסופי פשרי יש בו משום אסופי צידי רשות הרבים אין בו משום אסופי רשות הרבים יש בו משום אסופי,אמר רבא ובשני רעבון אין בו משום אסופי הא דרבא אהייא אילימא ארשות הרבים איידי דשני רעבון קטלא ליה ואלא אצידי רשות הרבים מאי איריא שני רעבון אפילו בלא שני רעבון,אלא כי אתמר דרבא אהא דאמר רב יהודה אמר רבי אבא אמר רבי יהודה בר זבדי אמר רב כל זמן שבשוק אביו ואמו נאמנים עליו נאסף מן השוק אין נאמנים עליו,מאי טעמא אמר רבא הואיל ויצא עליו שם אסופי ואמר רבא ובשני רעבון אע"פ שנאסף מן השוק אביו ואמו נאמנים עליו,אמר רב חסדא שלשה נאמנים לאלתר אלו הן אסופי חיה ופוטרת חברותיה,אסופי הא דאמרן,חיה דתניא חיה נאמנת לומר זה יצא ראשון וזה יצא שני במה דברים אמורים שלא יצתה וחזרה אבל יצתה וחזרה אינה נאמנת רבי אליעזר אומר הוחזקה על עומדה נאמנת ואם לאו אינה נאמנת מאי בינייהו איכא בינייהו דאהדר אפה,פוטרת חברותיה מאי היא דתנן שלש נשים שהיו ישנות במטה אחת ונמצא דם תחת אחת מהן כולן טמאות בדקה אחת מהן ונמצאת טמאה היא טמאה וכולן טהורות אמר רב חסדא שבדקה עצמה כשיעור ווסת,תנו רבנן נאמנת חיה לומר זה כהן וזה לוי זה נתין וזה ממזר במה דברים אמורים שלא קרא עליה שם ערער אבל קרא עליה ערער אינה נאמנת,ערער דמאי אילימא ערער חד והאמר רבי יוחנן אין ערער פחות משנים אלא ערער תרי,ואיבעית אימא לעולם אימא לך ערער חד וכי אמר רבי יוחנן אין ערער פחות משנים הני מילי היכא דאיתא חזקה דכשרות אבל היכא דליכא חזקה דכשרות חד נמי מהימן,נאמן בעל מקח לומר לזה מכרתי ולזה אין מכרתי במה דברים אמורים בזמן שמקחו בידו אבל אין מקחו בידו אינו נאמן | 73b. b he is not subject to /b the i halakhot /i of b a foundling. /b If the baby’s lineage were unfit, his parents would not have gone to the trouble of circumcising him. Likewise, if b his limbs are adjusted, /b indicating that he was cared for after birth, b he is not subject to /b the i halakhot /i of b a foundling. /b Similarly, if he was b anointed with oil, or /b if his eyes b were smeared with /b eye b salve, /b or if he was b adorned with rings, /b or if b a note [ i pitka /i ] was hanging /b on him, b or /b if b an amulet was hanging /b on him, b he is not subject to /b the i halakhot /i of b a foundling. /b ,Concerning a child found b hanging from a palm tree, if /b he was in such a place that b an animal could reach him, he is subject to /b the i halakhot /i of b a foundling. If not, /b if he was placed on a palm tree in a way that he could not be reached by an animal, b he is not subject to /b the i halakhot /i of b a foundling, /b since he was cared for enough to be placed in a safe location.,Similarly, if the child was placed in b a thicket near a town, /b where people are not commonly found, b he is subject to /b the i halakhot /i of b a foundling. But if not, he is not subject to /b the i halakhot /i of b a foundling. /b If the child was discovered b in a synagogue near a town, and people are commonly found there, he is not subject to /b the i halakhot /i of b a foundling, /b since the parents wanted to give him to others. b But if not, /b if the synagogue was not near a town or if it was not frequented by people, b he is subject to /b the i halakhot /i of b a foundling. /b , b Ameimar said: /b With regard to b this cistern into which date pits are placed [ i peira desuflei /i ] /b as animal fodder, if a child is found there, b he is subject to /b the i halakhot /i of b a foundling. /b If he was found b in the middle of /b a fast-flowing b river /b with boats passing by, b he is not subject to /b the i halakhot /i of b a foundling. /b If he was placed b at the side /b of the river, b he is subject to /b the i halakhot /i of b a foundling. /b If he was found at b the sides of a public domain, /b which is not frequented by many people, b he is not subject to /b the i halakhot /i of b a foundling. /b But if the child was discovered in b the public domain /b itself, where he might easily be trampled, b he is subject to /b the i halakhot /i of b a foundling. /b , b Rava said: And in famine years, he is not subject to /b the i halakhot /i of b a foundling. /b The Gemara asks: With regard to b this /b statement b of Rava, to which /b specific case is it referring? b If we say /b it is referring b to the /b case where the child was left in the b public domain because it is a famine year, /b would a mother b kill him /b by placing him in a place where he is likely to be trampled? b Rather, /b if Rava’s statement is referring b to the /b case where the child was found at the b sides of a public domain, why specifically /b mention b famine years? Even when /b it is b not famine years, /b the child was placed in a safe location where he was likely to be found., b Rather, /b it must be that b when Rava’s /b i halakha /i b was stated, /b it was stated b with regard to that which Rav Yehuda says /b that b Rabbi Abba says /b that b Rabbi Yehuda bar Zavdi says /b that b Rav says: As long as /b the abandoned child is still b in the marketplace, his father and mother are deemed credible with regard to him /b when they later claim the child as theirs. But once the child has been b collected from the marketplace, they are no /b longer b deemed credible with regard to him. /b ,The Gemara asks: b What is the reason /b for this? b Rava said: Since /b the child b has /b already b been publicized with the name of /b being of flawed lineage as b a foundling, /b they cannot change the status of the child. b And /b it is with regard to this i halakha /i that b Rava says: And in famine years, although /b the child b has been collected from the marketplace, his father and mother are deemed credible with regard to him, /b as it is common even for parents of unflawed lineage to abandon their children in famine years, and it is likely that they are speaking the truth.,§ b Rav Ḥisda says: /b There are b three /b cases where people b are deemed credible /b if they b immediately /b offer testimony with regard to a matter about which they are not ordinarily deemed credible to testify. b These are they: A foundling, a midwife, and one who exempts her friends /b from uncertain impurity.,How so? The case of b a foundling /b is b that which we said, /b that his parents can testify with regard to his lineage before he is collected from the marketplace.,The case of b a midwife /b is b as it is taught /b in a i baraita /i : b A midwife is deemed credible to say /b that b this /b child b emerged first /b from the womb b and that /b child b emerged second /b from the womb. Her testimony is relied upon to determine which of them is the firstborn. b In what /b case b is this statement said? When she has not left /b the birthing room b and returned. But if she left /b the birthing room b and returned, she is not deemed credible, /b since the babies might have been exchanged in the meantime. b Rabbi Eliezer says: /b If b she has stood in her place, she is deemed credible. But if not, she is not deemed credible. /b The Gemara asks: b What is /b the difference b between them? /b The Gemara answers: b The difference between them /b is in a case b when /b the midwife b turned her head /b aside after the birth. According to Rabbi Eliezer she is no longer deemed credible, despite having remained in the room., b What is /b the case of b one who exempts her friends? As we learned /b in a mishna ( i Nidda /i 60b): If there were b three women who were sleeping in one bed, and blood was found beneath one of them, they are all /b deemed b impure /b as menstruating women, as it is not known from which of them the blood came. If b one of them examined /b herself b and was found /b to be b impure, /b i.e., she saw that she was menstruating, b she is impure and all /b the rest b are pure. /b With regard to this, b Rav Ḥisda said: /b This applies provided b that she examined herself /b within the b period of time /b needed for the onset of b menstruation, /b i.e., immediately after the discovery of the blood. But if she did so even a short while later, her discovery is not accepted as proof with regard to the source of the blood., b The Sages taught: /b If several women gave birth at the same time, the b midwife /b is b deemed credible to say: This /b baby b is a priest and that /b baby b is a Levite; this /b baby b is a Gibeonite and that /b baby b is a i mamzer /i . /b In other words, she is deemed credible to say which baby was born to which mother. b In what /b case b is this statement said? When no objection was registered about it. But if an objection was registered about it, she is not deemed credible. /b ,The Gemara clarifies: b An objection of what /b type? b If we say /b it is b an objection of one /b witness claiming that her testimony is not accurate, b but doesn’t Rabbi Yoḥa say: There is no objection /b with b less than two /b witnesses? b Rather, /b the i baraita /i must refer to the b objection of two /b witnesses, but she is deemed credible when contradicted by a single witness., b And if you wish, say: Actually, I /b could b say to you /b that she is not deemed credible even when contradicted by the b objection of one /b witness, b and when Rabbi Yoḥa said /b that b there is no objection /b with b less than two /b witnesses, b that statement /b applies b only /b in a case b where there is a presumption of validity, /b which can be countered only by the objection of two witnesses. b But /b in a case b where there is no presumption /b of b validity, /b such as in this case, when the baby was just born, b one /b witness b is also deemed credible /b to object.,Similarly, if the b owner of /b an item being b purchased /b is confronted by two people, each claiming to have purchased the item, he is b deemed credible to say: I sold to this /b one, b and I did not sell to that /b one. b In what /b case b is this statement said? When the /b item being b purchased is /b still b in /b the seller’s b possession. But if the /b item being b purchased is not in his possession, he is not deemed credible /b any more than a single witness is. |
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33. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 288| 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו | 26a. b they may purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may purchase a Torah /b scroll., b However, /b the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, b if they sold a Torah /b scroll, b they may not /b use the proceeds to b purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may not purchase wrapping cloths. /b If they sold b wrapping cloths, they may not purchase an ark. /b If they sold b an ark, they may not purchase a synagogue. /b If they sold b a synagogue, they may not purchase a town square. /b , b And similarly, /b the same limitation applies b to /b any b surplus funds /b from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strong GEMARA: /strong The mishna states: b Residents of a town who sold the town square /b may purchase a synagogue with the proceeds. Concerning this mishna, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. /b Therefore, if it is sold, the residents may use the money from the sale for any purpose., b And Rabbi Menaḥem bar Yosei, what is his reason /b for claiming that the town square has sanctity? b Since the people pray in /b the town square b on /b communal b fast days and on /b non-priestly b watches, /b it is defined as a place of prayer and as such has sanctity. b And the Rabbis, /b why do they disagree? They maintain b that /b use of the town square b is merely an irregular occurrence. /b Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold b a synagogue, they may purchase an ark. /b The Gemara cites a qualification to this i halakha /i : b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: They taught /b this b only /b with regard to b a synagogue of a village, /b which is considered the property of the residents of that village. b However, /b with regard to b a synagogue of a city, since /b people b come to it from the /b outside b world, /b the residents of the city b are not able to sell it, because it is /b considered to be the property b of the public /b at large and does not belong exclusively to the residents of the city., b Rav Ashi said: This synagogue of Mata Meḥasya, although /b people b from the /b outside b world come to it, since they come at my discretion, /b as I established it, and everything is done there in accordance with my directives, b if I wish, I can sell it. /b ,The Gemara b raises an objection /b to Rabbi Shmuel bar Naḥmani’s statement, from a i baraita /i : b Rabbi Yehuda said: /b There was b an incident involving a synagogue of bronze workers [ i tursiyyim /i ] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his /b own b needs. /b The Gemara asks: b But wasn’t /b the synagogue b there /b one b of cities, /b as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: b That /b one b was a small synagogue, and /b it was the bronze workers b themselves /b who b built it. /b Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara b raises an objection /b from another i baraita /i : The verse states with regard to leprosy of houses: “And I put the plague of leprosy b in a house of the land of your possession” /b (Leviticus 14:34), from which it may be inferred: b “Your possession,” /b i.e., a privately owned house, b can become ritually impure with leprosy, but /b a house in b Jerusalem cannot become ritually impure with leprosy, /b as property there belongs collectively to the Jewish people and is not privately owned. b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b the site of the Temple alone, /b but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, b but synagogues and study halls /b in Jerusalem b can become ritually impure. Why /b should this be true given b that they are /b owned by the b city? /b The Gemara answers: Emend the i baraita /i and b say /b as follows: b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b a sacred site, /b which includes the Temple, synagogues, and study halls., b With regard to what /b principle do the first i tanna /i and Rabbi Yehuda b disagree? The first i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, /b i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. b And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, /b and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion b in the dispute /b between b these i tanna’im /i : /b ,One i tanna /i holds that Jerusalem was apportioned to the tribes, b as it is taught /b in a i baraita /i : b What /b part of the Temple b was in the /b tribal b portion of Judah? The Temple mount, the /b Temple b chambers, and the /b Temple b courtyards. And what was in the /b tribal b portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b , b And a strip /b of land b issued forth from the portion of Judah and entered into the portion of Benjamin, and upon /b that strip b the altar was built, and /b the tribe of b Benjamin, the righteous, would agonize over it every day /b desiring b to absorb it /b into its portion, due to its unique sanctity, b as it is stated /b in Moses’ blessing to Benjamin: b “He covers it throughout the day, /b and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. b Therefore, Benjamin was privileged by becoming the host [ i ushpizekhan /i ] of the /b Divine Presence, as the Holy of Holies was built in his portion., b And this /b other b i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, as it is taught /b in a i baraita /i : b One may not rent out houses in Jerusalem, due to /b the fact b that /b the houses b do not belong to /b those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. b Rabbi Elazar bar Tzadok says: Even beds may not /b be hired out. b Therefore, /b in the case of the b hides of /b the renter’s b offerings /b that the innkeepers take in lieu of payment, the b innkeepers /b are considered to be b taking them by force, /b as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: b Abaye said: Learn from /b this i baraita /i that b it is proper etiquette /b for b a person to leave /b his wine b flask and /b the b hide /b of the animal that he slaughtered b at his inn, /b i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: b Rava said: They taught /b that there is a limitation on what may be purchased with the proceeds of the sale of a synagogue b only when the seven representatives of the town /b who were appointed to administer the town’s affairs b had not sold /b the synagogue b in an assembly of the residents of the town. However, /b if b the seven representatives of the town had sold /b it b in an assembly of the residents of the town, /b then b even /b |
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34. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 315| 55b. נותנין קרפף לעיר דברי רבי מאיר וחכמים אומרים לא אמרו קרפף אלא בין שתי עיירות,ואיתמר רב הונא אמר קרפף לזו וקרפף לזו וחייא בר רב אמר אין נותנין אלא קרפף אחד לשניהם,צריכא דאי אשמעינן הכא משום דהוה ליה צד היתר מעיקרא אבל התם אימא לא,ואי אשמעינן התם משום דדחיקא תשמישתייהו אבל הכא דלא דחיקא תשמישתייהו אימא לא צריכא,וכמה הוי בין יתר לקשת רבה בר רב הונא אמר אלפים אמה רבא בריה דרבה בר רב הונא אמר אפילו יתר מאלפים אמה,אמר אביי כוותיה דרבא בריה דרבה בר רב הונא מסתברא דאי בעי הדר אתי דרך בתים:,היו שם גדודיות גבוהות עשרה טפחים כו': מאי גדודיות אמר רב יהודה שלש מחיצות שאין עליהן תקרה,איבעיא להו שתי מחיצות ויש עליהן תקרה מהו ת"ש אלו שמתעברין עמה נפש שיש בה ארבע אמות על ארבע אמות והגשר והקבר שיש בהן בית דירה ובית הכנסת שיש בה בית דירה לחזן ובית עבודת כוכבים שיש בה בית דירה לכומרים והאורוות והאוצרות שבשדות ויש בהן בית דירה והבורגנין שבתוכה והבית שבים הרי אלו מתעברין עמה,ואלו שאין מתעברין עמה נפש שנפרצה משתי רוחותיה אילך ואילך והגשר והקבר שאין להן בית דירה ובית הכנסת שאין לה בית דירה לחזן ובית עבודת כוכבים שאין לה בית דירה לכומרים והאורוות והאוצרות שבשדות שאין להן בית דירה ובור ושיח ומערה וגדר ושובך שבתוכה והבית שבספינה אין אלו מתעברין עמה,קתני מיהת נפש שנפרצה משתי רוחותיה אילך ואילך מאי לאו דאיכא תקרה לא דליכא תקרה,בית שבים למאי חזי אמר רב פפא בית שעשוי לפנות בו כלים שבספינה,ומערה אין מתעברת עמה והתני רבי חייא מערה מתעברת עמה אמר אביי כשיש בנין על פיה,ותיפוק ליה משום בנין גופיה לא צריכא להשלים,אמר רב הונא יושבי צריפין אין מודדין להן אלא מפתח בתיהן,מתיב רב חסדא (במדבר לג, מט) ויחנו על הירדן מבית הישימות ואמר רבה בר בר חנה אמר רבי יוחנן לדידי חזי לי ההוא אתרא והוי תלתא פרסי על תלתא פרסי,ותניא כשהן נפנין אין נפנין לא לפניהם ולא לצדיהן אלא לאחריהן,אמר ליה רבא דגלי מדבר קאמרת כיון דכתיב בהו (במדבר ט, כ) על פי ה' יחנו ועל פי ה' יסעו כמאן דקביע להו דמי,אמר רב חיננא בר רב כהנא אמר רב אשי אם יש שם שלש חצירות של שני בתים הוקבעו,אמר רב יהודה אמר רב יושבי צריפין והולכי מדברות חייהן אינן חיים ונשיהן ובניהן אינן שלהן,תניא נמי הכי אליעזר איש ביריא אומר יושבי צריפין כיושבי קברים ועל בנותיהם הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,מאי טעמא עולא אמר שאין להן מרחצאות ורבי יוחנן אמר מפני שמרגישין זה לזה בטבילה,מאי בינייהו איכא בינייהו נהרא דסמיך לביתא,אמר רב הונא כל עיר שאין בה ירק אין תלמיד חכם רשאי לדור בה למימרא דירק מעליא והתניא שלשה מרבין את הזבל וכופפין את הקומה ונוטלין אחד מחמש מאות ממאור עיניו של אדם ואלו הן | 55b. b One allocates a i karpef /i to /b every b city, /b i.e., an area of slightly more than seventy cubits is added to the boundary of a city and the Shabbat limit is measured from there; this is b the statement of Rabbi Meir. And the Sages say: They spoke of /b the measure of b a i karpef /i only /b with regard to the space b between two /b adjacent b cities, /b i.e., if adjacent cities are separated by a shorter distance than that, they are considered one city., b And it was stated /b that the i amora’im /i disputed this issue. b Rav Huna said: A i karpef /i /b is added b to this /b city b and /b another b i karpef /i /b is added b to that /b city, so that as long as the cities are not separated by a distance of slightly more than 141 cubits, they are considered one entity. b And Ḥiyya bar Rav said: One allocates only one i karpef /i to the two of them. /b Accordingly, Rav Huna has already stated that the measure of a i karpef /i is added to both cities in determining whether they are close enough to be considered a single entity.,The Gemara answers: b It is necessary /b for Rav Huna to state this i halakha /i in both instances, b as, had he taught it to us /b only b here, /b in the case of the breached wall, one might have said that a i karpef /i is allocated to each city only in that case b because it had an aspect of permissibility from the outset, /b namely, the two sections originally formed one city. b But there, /b with regard to the two cities, b say /b that this is b not the case /b and the two cities are only considered as one if they are separated by less than the measure of a single i karpef /i ., b And had he taught it /b to b us /b only b there, /b with regard to the two cities, one might have said that only in that case is a i karpef /i allocated to each city b because /b one i karpef /i would be too b cramped for the use /b of both cities. b But here, /b in the case of the breached wall, b where /b one i karpef /i b would not be /b too b cramped for the use of /b both sections, as the vacant space is inside the city, in an area that had not been used in this fashion before the wall was breached, b say /b that this is b not /b the case and a single i karpef /i is sufficient. Therefore, b it was necessary /b to state this i halakha /i in both cases.,The Gemara asks: b And how much /b distance may there be b between /b the imaginary b bowstring and /b the center of the b bow /b in a city that is shaped like a bow? b Rabba bar Rav Huna said: Two thousand cubits. Rava, son of Rabba bar Rav Huna, said: Even more than two thousand cubits. /b , b Abaye said: It stands to reason in accordance with /b the opinion of b Rava, son of Rabba bar Rav Huna, as if one wants, he can return and go /b anywhere within the bow b by way of the houses. /b Since one can always walk to the end of the city, and from there he is permitted to walk down the line of the imaginary bowstring, he should also be permitted to walk from the middle of the bow to the bowstring, even if the distance is more than two thousand cubits.,We learned in the mishna: If b there were remts /b of walls b ten handbreadths high /b on the outskirts of a city, they are considered part of the city, and the Shabbat limit is measured from them. The Gemara asks: b What are /b these b remts? Rav Yehuda said: Three partitions that do not have a roof over them, /b which are considered part of the city despite the fact that they do not comprise a proper house., b The dilemma was raised before /b the Sages: In the case of b two partitions /b that b have a roof over them, what is /b the i halakha /i ? Is this structure also treated like a house? b Come /b and b hear /b a proof from the i Tosefta /i : b These /b are the structures b that are included in /b the city’s b extension: A monument [ i nefesh /i ] /b over a grave b that is four cubits by four cubits; and a bridge or a grave in which there is a residence; and a synagogue in which there is a residence for the sexton /b or synagogue attendant, and which is used not only for prayer services at specific times; b and an idolatrous temple in which there is a residence for the priests; and /b similarly, horse b stables and storehouses in the fields in which there is a residence; and /b small b watchtowers in /b the fields; b and /b similarly, b a house on /b an island in b the sea /b or lake, which is located within seventy cubits of the city; all of b these /b structures b are included in the /b city’s boundaries., b And these /b structures b are not included in /b the boundaries of a city: b A tomb that was breached on both sides, /b from b here /b to b there, /b i.e., from one side all the way to the other; b and /b similarly, b a bridge and a grave that do not have a residence; and a synagogue that does not have a residence for the sexton; and an idolatrous temple that does not have a residence for the priests; and /b similarly, b stables and storehouses in fields that do not have a residence, /b and therefore are not used for human habitation; b and a cistern, and an /b elongated water b ditch, and a cave, /b i.e., a covered cistern, b and a wall, and a dovecote in /b the field; b and /b similarly, b a house on a boat /b that is not permanently located within seventy cubits of the city; all of b these /b structures b are not included in the /b city’s boundaries., b In any case, it was taught /b that b a tomb that was breached on both sides, /b from b here /b to b there, /b is not included in the city’s boundaries. b What, /b is this b not /b referring to a case where b there is a roof /b on the tomb, and the two remaining walls are not included in the city’s boundaries even though they have a roof? The Gemara answers: b No, /b the i Tosefta /i is referring to a case b where there is no roof /b on the tomb.,The Gemara asks: b A house on /b an island in b the sea, what is /b it b suitable for /b if it is not actually part of the inhabited area? b Rav Pappa said: /b It is referring to b a house used to move a ship’s utensils /b into it for storage.,The Gemara raises another question with regard to the i Tosefta /i : b And is a cave /b on the outskirts of a city really b not included in its extension? Didn’t Rabbi Ḥiyya teach /b in a i baraita /i : b A cave is included in its extension? Abaye said: /b That statement applies b when there is a structure /b built b at its entrance, /b which is treated like a house on the outskirts of the city.,The Gemara asks: If there is a structure at the entrance to the cave, why is the cave mentioned? b Let him derive /b the i halakha /i that it is treated like a house b because of the structure itself. /b The Gemara answers: b No, it is necessary /b only in a case where the cave serves b to complete /b the structure, i.e., where the area of the structure and cave combined are only four by four cubits, which is the minimum size of a house.,The discussion with regard to measuring Shabbat limits has been referring to a properly built city. b Rav Huna said: Those who dwell in huts, /b i.e., in thatched hovels of straw and willow branches, are not considered inhabitants of a city. Therefore, b one measures /b the Shabbat limit b for them only from the entrance to their homes; /b the huts are not combined together and considered a city., b Rav Ḥisda raised an objection: /b The Torah states with regard to the Jewish people in the desert: b “And they pitched by the Jordan, from Beit-HaYeshimot /b to Avel-Shittim in the plains of Moab” (Numbers 33:49), b and Rabba bar bar Ḥana said that Rabbi Yoḥa said: I myself saw that place, and it is three parasangs [ i parsa /i ], /b the equivalent of twelve i mil /i , b by three parasangs. /b , b And it was taught /b in a i baraita /i : b When they would defecate /b in the wilderness, b they would not defecate in front of themselves, /b i.e., in front of the camp, b and not to their sides, /b due to respect for the Divine Presence; b rather, /b they would do so b behind /b the camp. This indicates that even on Shabbat, when people needed to defecate, they would walk the entire length of the camp, which was considerably longer than two thousand cubits, which equals one i mil /i . It is apparent that the encampment of the Jewish people was considered to be a city despite the fact that it was composed of tents alone. How, then, did Rav Huna say that those who live in huts are not considered city dwellers?, b Rava said to him: The banners of the desert, you say? /b Are you citing a proof from the practice of the Jewish people as they traveled through the desert according to their tribal banners? b Since it is written with regard to them: “According to the commandment of the Lord they remained encamped, and according to the commandment of the Lord they journeyed” /b (Numbers 9:20), b it was considered as though it were a permanent /b residence b for them. /b A camp that is established in accordance with the word of God is regarded as a permanent settlement., b Rav Ḥina bar Rav Kahana said that Rav Ashi said: If there are three courtyards of two /b properly built b houses /b among a settlement of huts, b they have been established /b as a permanent settlement, and the Shabbat limit is measured from the edge of the settlement.,On the topic of people who dwell in huts, b Rav Yehuda said that Rav said: Those who dwell in huts, /b such as shepherds who pass from one place to another and stay in a single location for only a brief period, b and desert travelers, their lives are not lives, /b i.e., they lead extremely difficult lives, b and their wives and children are not /b always b their /b own, as will be explained below., b That was also taught /b in the following i baraita /i : b Eliezer of Biriyya says: Those who dwell in huts are like those who dwell in graves. And with regard to /b one who marries b their daughters, /b the verse b says: “Cursed be he who sleeps with any manner of beast” /b (Deuteronomy 27:21).,The Gemara asks: b What is the reason /b for this harsh statement with regard to the daughters of those who dwell in huts or travel in deserts? b Ulla said: They do not have bathhouses, /b and therefore the men have to walk a significant distance in order to bathe. There is concern that while they are away their wives commit adultery, and that consequently their children are not really their own. b And Rabbi Yoḥa said: Because they sense when one another immerses. /b Similarly to the men, the women must walk a significant distance in order to immerse in a ritual bath. Since the settlement is very small and everyone knows when the women go to immerse, it is possible for an unscrupulous man to use this information to engage in adulterous relations with them by following them and taking advantage of the fact that they are alone.,The Gemara asks: b What is the /b practical difference b between /b the explanations of Ulla and Rabbi Yoḥa? The Gemara explains: b There is /b a practical difference b between them /b in a case where there is b a river that is adjacent to the house, /b and it is suitable for immersion but not for bathing. Consequently, the women would not have to go far to immerse themselves, but the men would still have to walk a significant distance in order to bathe.,Having mentioned various places of residence, the Gemara cites what b Rav Huna said: Any city that does not have vegetables, a Torah scholar is not permitted to dwell there /b for health reasons. The Gemara asks: b Is that to say that vegetables are beneficial /b to a person’s health? b Wasn’t it taught /b in a i baraita /i : b Three /b things b increase one’s waste, bend /b his b stature, and remove one five-hundredth of the light of a person’s eyes; and they are /b |
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35. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 302| 15a. יפנה ויטול ידיו ויניח תפילין ויקרא ק"ש ויתפלל וזו היא מלכות שמים שלמה,א"ר חייא בר אבא א"ר יוחנן כל הנפנה ונוטל ידיו ומניח תפילין וקורא ק"ש ומתפלל מעלה עליו הכתוב כאלו בנה מזבח והקריב עליו קרבן דכתיב (תהלים כו, ו) ארחץ בנקיון כפי ואסובבה את מזבחך ה' א"ל רבא לא סבר לה מר כאילו טבל דכתיב ארחץ [בנקיון] ולא כתב ארחיץ [כפי],א"ל רבינא לרבא חזי מר האי צורבא מרבנן דאתא ממערבא ואמר מי שאין לו מים לרחוץ ידיו מקנח ידיו בעפר ובצרור ובקסמית,א"ל שפיר קאמר מי כתיב ארחץ במים בנקיון כתיב כל מידי דמנקי דהא רב חסדא לייט אמאן דמהדר אמיא בעידן צלותא,והני מילי לק"ש אבל לתפלה מהדר ועד כמה עד פרסה והנ"מ לקמיה אבל לאחוריה אפילו מיל אינו חוזר [ומינה] מיל הוא דאינו חוזר הא פחות ממיל חוזר:, big strongמתני׳ /strong /big הקורא את שמע ולא השמיע לאזנו יצא ר' יוסי אומר לא יצא,קרא ולא דקדק באותיותיה ר' יוסי אומר יצא רבי יהודה אומר לא יצא,הקורא למפרע לא יצא קרא וטעה יחזור למקום שטעה:, big strongגמ׳ /strong /big מאי טעמא דר' יוסי משום דכתיב שמע השמע לאזנך מה שאתה מוציא מפיך ות"ק סבר שמע בכל לשון שאתה שומע,ור' יוסי תרתי שמע מינה.,תנן התם חרש המדבר ואינו שומע לא יתרום ואם תרם תרומתו תרומה,מאן תנא חרש המדבר ואינו שומע דיעבד אין לכתחלה לא,אמר רב חסדא ר' יוסי היא דתנן הקורא את שמע ולא השמיע לאזנו יצא דברי רבי יהודה ר' יוסי אומר לא יצא,עד כאן לא קאמר ר' יוסי לא יצא אלא גבי ק"ש דאורייתא אבל תרומה משום ברכה הוא וברכה דרבנן ולא בברכה תליא מילתא,וממאי דר' יוסי היא דילמא ר' יהודה היא ואמר גבי ק"ש נמי דיעבד אין לכתחלה לא תדע דקתני הקורא דיעבד אין לכתחלה לא,אמרי האי דקתני הקורא להודיעך כחו דר' יוסי דאמר דיעבד נמי לא דאי ר' יהודה אפי' לכתחלה נמי יצא,במאי אוקימתא כר' יוסי ואלא הא דתניא לא יברך אדם בהמ"ז בלבו ואם בירך,יצא מני לא ר' יוסי ולא ר' יהודה דאי ר' יהודה הא אמר לכתחלה נמי יצא אי ר' יוסי דיעבד נמי לא,אלא מאי ר' יהודה ודיעבד אין לכתחלה לא,אלא הא דתני ר' יהודה בריה דרבי שמעון בן פזי חרש המדבר ואינו שומע תורם לכתחלה מני,לא ר' יהודה ולא ר' יוסי אי ר' יהודה הא אמר דיעבד אין לכתחלה לא אי ר' יוסי הא אמר דיעבד נמי לא,אלא לעולם רבי יהודה ואפי' לכתחלה נמי ולא קשיא הא דידיה הא דרביה דתנן רבי יהודה אומר משום ר' אלעזר בן עזריה הקורא את שמע צריך שישמיע לאזנו שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אמר ליה רבי מאיר הרי הוא אומר אשר אנכי מצוך היום על לבבך אחר כונת הלב הן הן הדברים,השתא דאתית להכי אפילו תימא רבי יהודה כרביה סבירא ליה ולא קשיא הא רבי מאיר הא רבי יהודה.,תנן התם הכל כשרים לקרות את המגילה חוץ מחרש שוטה וקטן ורבי יהודה מכשיר בקטן,מאן תנא חרש דיעבד נמי לא אמר רב מתנה רבי יוסי היא דתנן הקורא את שמע ולא השמיע לאזנו יצא דברי ר' יהודה רבי יוסי אומר לא יצא,ממאי דרבי יוסי היא ודיעבד נמי לא | 15a. b should relieve himself, wash his hands, don phylacteries, recite i Shema /i , and pray, and that is /b acceptance of b the complete Kingdom of Heaven. /b ,On a similar note, b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: Anyone who relieves himself, washes his hands, dons phylacteries, recites i Shema /i , and prays, the verse ascribes /b credit b to him as if he built an altar and offered a sacrifice upon it, as it is written: “I will wash in purity my hands, and I will encircle the altar of the Lord” /b (Psalms 26:6). b Rava said to him: Do you not maintain, Master, /b that one who does so, b it is as if he immersed /b his entire body, b as it is written: “I will wash in purity,” and it is not written: “I will wash my hands”? /b , b Ravina said to Rava: My Master, look at this Torah scholar [ i tzurva merabba /i ] who came from /b Eretz Yisrael b and said /b something astonishing: b One who has no water with which to wash his hands, /b it is sufficient that b he wipes his hands with earth, a rock, or a sliver /b of wood.,Rava b replied to /b Ravina: b He spoke well, /b as, b is it written: I will wash with water? In purity, is written /b referring to anything that cleans, b as Rav Ḥisda /b would b curse one who /b went out of his way b to seek water at the time of prayer. /b ,With regard to seeking water, the Gemara comments: b This applies only to the recitation of i Shema /i , /b as the time for its recitation is limited, and if one goes seeking water he may run out of time. b However, for prayer, /b which may be recited all day, b one /b must go out of his way b to seek /b water. b And how /b far must one go out of his way to seek water? b As far as a parasang [ i parsa /i ]. And this, /b one i parsa /i , b applies only before him but behind him, he need not return even one i mil /i . From this /b one may infer that b he need not return one i mil /i , but one must return less than one i mil /i . /b , strong MISHNA: /strong b One who recites i Shema /i and did not /b recite in a manner b audible to his own ear, /b either because he read inaudibly or because he is deaf, b fulfilled /b his obligation. b Rabbi Yosei says: He did not fulfill /b his obligation., b One who recited /b i Shema /i and b was not /b sufficiently b precise in /b his enunciation of b its letters, Rabbi Yosei says: He fulfilled /b his obligation. b Rabbi Yehuda says: He did not fulfill /b his obligation., b One who recited /b i Shema /i b out of order, /b meaning he did not read the verses sequentially, b he did not fulfill /b his obligation. b One who recited and erred, should return to the place /b in i Shema /i b that he erred. /b , strong GEMARA: /strong The discussion in our mishna dealt with the question of whether or not one who recites i Shema /i without hearing it fulfilled his obligation. The Gemara clarifies the opinions cited in the mishna: b What is the reason for Rabbi Yosei’s /b opinion that one must recite i Shema /i in a manner audible to his own ear? b Because it is written: i Shema /i , /b hear, and Rabbi Yosei holds that this is to be understood literally, meaning: b Make your ears hear what your mouth utters. The first i tanna /i , /b who holds that one fulfills his obligation even if he does not hear his recitation of i Shema /i , b holds /b that b i Shema /i , /b hear, comes to teach something else; one may recite i Shema /i b in any language that one /b can b hear /b and understand, and there is no requirement to recite i Shema /i specifically in Hebrew., b And Rabbi Yosei /b agrees with the principle derived by the first i tanna /i from the word i Shema /i ; however Rabbi Yosei holds: b Derive two /b i halakhot /i b from /b the word i Shema /i ; first, one may recite i Shema /i in any language, and second, one must recite it in a manner audible to his own ears., b We learned there /b in a mishna regarding the laws of separating tithes: b A deaf person who can speak but cannot hear may not separate i teruma /i /b i ab initio /i , because he must recite a blessing over the separation of i teruma /i and he is unable to hear the blessing. b But /b after the fact, b if he did separate it, his i teruma /i is /b valid b i teruma /i . /b ,The Gemara asks: b Who is /b this b i tanna /i /b who holds that if b a deaf person who can speak but cannot hear /b separates i teruma /i , b it is /b considered i teruma /i b after the fact, /b but b i ab initio /i /b he may b not /b do so?, b Rav Ḥisda said: It is Rabbi Yosei, as we learned /b in our mishna: b One who recites i Shema /i and did not /b recite it so it was b audible to his own ear, he fulfilled /b his obligation. b This is the statement of Rabbi Yehuda. Rabbi Yosei says: He did not fulfill /b his obligation.,Rav Ḥisda elaborates: b Rabbi Yosei only stated /b that a deaf person b did not fulfill /b his obligation even after the fact b with regard to the recitation of i Shema /i , /b which is a b biblical /b obligation. b But /b with regard to b i teruma /i , /b the concern is b due to the blessing recited over /b its separation. b And the blessing is /b by b rabbinic law, /b and the separation of i teruma /i itself b is not contingent upon the blessing. /b The separation of i teruma /i takes effect regardless of whether or not a blessing is recited, so in the case of a deaf person, he fulfilled his obligation after the fact.,The Gemara challenges the assertion that this mishna is in accordance with the opinion of Rabbi Yosei: b And from where /b do you infer that b this is /b the opinion of b Rabbi Yosei? Perhaps it is /b in accordance with the opinion of b Rabbi Yehuda, and he said that with regard to the recitation of i Shema /i as well, /b if one did not recite it in a manner audible to his own ears, b he has /b fulfilled his obligation b after the fact, /b but b i ab initio /i /b he may b not /b do so. This opinion is identical to that of the i tanna /i in the case of i teruma /i . b Know /b that this is true because b it was taught /b in the mishna: b One who recites /b i Shema /i without it being audible to his own ear. The i tanna /i formulated the dispute in a case which was b after the fact. /b If one already recited i Shema /i in this manner, b yes, /b he fulfilled his obligation. The i tanna /i did not formulate the case in the mishna using i ab initio /i language, i.e., one may recite i Shema /i in a manner inaudible to his own ears because, b i ab initio /i , /b he may b not /b do so according to Rabbi Yehuda.,The Gemara rejects this proof. In explanation, b they say: /b The fact b that /b the mishna b taught /b the i halakha /i utilizing the after the fact language: b One who recited, /b does not prove that Rabbi Yehuda also holds that one may not i ab initio /i recite i Shema /i in a manner inaudible to his own ears. Rather, the mishna formulated the i halakha /i in that manner b is to convey the far-reaching /b nature of the opinion b of Rabbi Yosei, who said that /b if one does so, even b after the fact, he did not fulfill /b his obligation to recite i Shema /i . b As, if it /b sought to convey the opinion of b Rabbi Yehuda, /b then b even i ab initio /i he /b may b fulfill /b his obligation without hearing the recitation.,The Gemara challenges this conclusion: b How did you establish /b the reasoning of the mishna dealing with the laws of i terumot /i ? b In accordance with /b the opinion of b Rabbi Yosei, /b who holds that one who does not hear his recitation does not fulfill his obligation even after the fact. b But /b what about b that which was taught /b in a i baraita /i : b One may not recite the Grace after Meals, /b which like i Shema /i and unlike the blessing on separating i teruma /i is a Torah commandment, b in his heart, /b inaudibly, b and if he recited /b the blessing in that manner, b he fulfilled /b his obligation?,In accordance with b whose /b opinion b is this /b i baraita /i ? b It is /b in accordance b neither /b with the opinion of b Rabbi Yosei nor /b with the opinion of b Rabbi Yehuda. As if /b you say that it is in accordance with the opinion of b Rabbi Yehuda, didn’t he say /b according to the way the Gemara explained his position that even b i ab initio /i he may fulfill /b his obligation in that manner, and he need not recite it audibly. In that case, why should one refrain from reciting the blessing in his heart? And b if /b you say that it is in accordance with the opinion of b Rabbi Yosei; /b he holds that even b after the fact, he did not /b fulfill his obligation., b Rather, what /b must we say? We must revert to the explanation that it is in accordance with the opinion of b Rabbi Yehuda /b who holds that b after the fact, yes, /b he fulfilled his obligation, but b i ab initio /i , no, /b one may not recite it in a manner inaudible to his own ears. Therefore the i baraita /i concerning Grace after Meals is in accordance with the opinion of Rabbi Yehuda.,The Gemara questions this: b But /b what about b that /b i baraita /i b which was taught by Rabbi Yehuda, son of Rabbi Shimon ben Pazi: A deaf /b person b who speaks but does not hear may, i ab initio /i , separate i teruma /i . /b In accordance with b whose /b opinion b is that /b i baraita /i ?,According to what we have said, b it is /b in accordance b neither /b with the opinion of b Rabbi Yehuda nor /b with the opinion of b Rabbi Yosei. As if /b you say that it is in accordance with the opinion of b Rabbi Yehuda, didn’t he say /b that b after the fact, yes, /b he fulfilled his obligation, although it was inaudible to his own ears, but b i ab initio /i , no, /b he may not fulfill his obligation in that manner? And b if /b you say that it is in accordance with the opinion of b Rabbi Yosei, didn’t he say /b that if he does not hear himself, b even after the fact he /b did b not /b fulfill his obligation? If so, whose opinion is reflected in this i baraita /i ?, b Rather, /b we must revert to the previous explanation but with a slight revision, and say that b actually it is /b in accordance with the opinion of b Rabbi Yehuda, and even i ab initio /i , /b a deaf person may b also /b separate i teruma /i . b And this is not difficult /b and there is no contradiction between the mishna and the i baraita /i , b as this is his /b own opinion b and that is his teacher’s /b opinion. b As it was taught /b in a i baraita /i : b Rabbi Yehuda said in the name of Rabbi Elazar ben Azarya: One who recites i Shema /i must make it audible to his ears, as it is stated: “Hear, Israel, the Lord is our God, the Lord is One.” /b This means that he must do so, but after the fact, if he failed to do so, he nevertheless fulfilled his obligation. The i baraita /i continues: b Rabbi Meir said to him: It says: “Which I command you this day, upon your heart;” /b which Rabbi Meir explains to mean that b the /b significance of the b words follows the intention of the heart /b and even i ab initio /i one need not recite i Shema /i audibly.,The Gemara notes: b Now that you have arrived at this /b point and the entire i baraita /i has been cited, b even /b if b you say /b that b Rabbi Yehuda holds in accordance with /b the opinion of b his teacher, /b that only after the fact, does a deaf person fulfill his obligation, b it is, /b nevertheless, b not difficult /b and the different i baraitot /i are not contradictory. As b this /b i baraita /i permitting a deaf person to separate i teruma ab initio /i is in accordance with the opinion of b Rabbi Meir, /b while b this /b i baraita /i that holds that he may not recite Grace after Meals i ab initio /i but after the fact he fulfilled his obligation is in accordance with the opinion of b Rabbi Yehuda. /b ,The Gemara cites a similar discussion with regard to the reading of the Megilla: b We learned /b in a mishna b there /b in tractate i Megilla /i : b All are fit to read the Megilla except a deaf person, an imbecile, and a minor. And Rabbi Yehuda deems a minor fit. /b ,The Gemara clarifies: b Who is the i tanna /i /b who holds that even b after the fact, /b the reading of b a deaf person /b is b not /b valid? b Rav Mattana said: It is Rabbi Yosei, as we learned /b in our mishna: b One who recites i Shema /i and did not /b recite it so it was b audible to his own ear, fulfilled /b his obligation. b Rabbi Yosei says: He did not fulfill /b his obligation.,The Gemara asks: b From where /b do you conclude that the mishna cited from tractate i Megilla /i is in accordance with the opinion of b Rabbi Yosei, and /b that b after the fact /b his reading is b also not /b valid? |
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| 36. John Chrysostom, Against The Jews, 1.3, 1.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 302 |
| 37. Scriptores Historiae Augustae, Al. Sev., 28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 297 |
| 38. Theodosius Ii Emperor of Rome, Theodosian Code, 7.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 302 |
| 39. Procopius, On Buildings, 6.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •water, location of synagogues near Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 302 |
| 40. Hammurabi, Laws of Hammurabi, 1.1 Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 297 |
41. Anon., Letter of Aristeas, 304-306 Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 302 | 306. translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth. |
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| 42. Anon., Genesis Rabbati, 45.8 Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 285, 297 |
| 43. Anon., Tanhuma, None Tagged with subjects: •location of synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 315 |
| 44. Epigraphy, Jiwe 1, 2.177 Tagged with subjects: •minorca, possible location of jewish synagogue on Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 67 |
| 45. Severus of Minorca, Letters, 4.2, 12, 12.3, 12.4, 12.5, 12.6, 12.7, 13, 14.1, 16.20-17.3, 18.5, 19.6 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 71 |
