1. Hebrew Bible, Genesis, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 130 | 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", |
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2. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171 | 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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3. Mishnah, Yadayim, 4.5-4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", 4.7. "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם: \n", 4.8. "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק: \n", | 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", 4.7. "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?", 4.8. "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27).", |
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4. Mishnah, Toharot, 4.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 4.12. "סְפֵק הַחֻלִּין, זוֹ טָהֳרַת פְּרִישׁוּת. סְפֵק שְׁרָצִים, כִּשְׁעַת מְצִיאָתָן. סְפֵק נְגָעִים, בַּתְּחִלָּה טָהוֹר, עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. סְפֵק נְזִירוּת, מֻתָּר. סְפֵק בְּכוֹרוֹת, אֶחָד בְּכוֹרֵי אָדָם וְאֶחָד בְּכוֹרֵי בְהֵמָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n", | 4.12. "\"A condition of doubt concerning non-sacred food\"--this refers to the cleanness practiced by Pharisees. \"A condition of doubt concerning a sheretz\" –according [to their condition at] the time they are found. \"A condition of doubt concerning negaim\" it is deemed clean in the beginning before it had been determined to be unclean, but after it had been determined to be unclean, a condition of doubt is deemed unclean. \"A condition of doubt concerning a nazirite vow\" [in such a condition of doubt he] is permitted [all that is forbidden to a nazirite]. \"A condition of doubt concerning first-borns\" whether they are human firstborn or firstborn of cattle, whether the firstborn of an unclean beast or a clean one, for the one who wishes to extract from his fellow bears the burden of proof.", |
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5. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 3.4. "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: \n", | 3.4. "She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.", |
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6. Mishnah, Niddah, 4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 4.2. "בְּנוֹת צְדוֹקִין, בִּזְמַן שֶׁנָּהֲגוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן, הֲרֵי הֵן כְּכוּתִיּוֹת. פֵּרְשׁוּ לָלֶכֶת בְּדַרְכֵי יִשְׂרָאֵל, הֲרֵי הֵן כְּיִשְׂרְאֵלִית. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הֵן כְּיִשְׂרָאֵל, עַד שֶׁיִּפְרְשׁוּ לָלֶכֶת בְּדַרְכֵי אֲבוֹתֵיהֶן: \n", | 4.2. "The daughters of the Sadducees, so long as they are accustomed to walking in the paths of their fathers, are to be regarded as Samaritan women. If they left those paths to walk in the paths of Israel, they are to be regarded as Israelite women. Rabbi Yose says: they are always regarded as Israelite women unless they leave the paths of Israel to walk in the paths of their fathers.", |
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7. Mishnah, Menachot, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n", | 10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.", |
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8. Mishnah, Hagigah, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 2.4. "עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת: \n" | 2.4. "Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat." |
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9. Mishnah, Eruvin, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 6.2. "אָמַר רַבָּן גַּמְלִיאֵל, מַעֲשֶׂה בִצְדוֹקִי אֶחָד, שֶׁהָיָה דָר עִמָּנוּ בְּמָבוֹי בִּירוּשָׁלַיִם, וְאָמַר לָנוּ אַבָּא, מַהֲרוּ וְהוֹצִיאוּ אֶת כָּל הַכֵּלִים לַמָּבוֹי, עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסֹר עֲלֵיכֶם. רַבִּי יְהוּדָה אוֹמֵר בְּלָשׁוֹן אַחֵר, מַהֲרוּ וַעֲשׂוּ צָרְכֵיכֶם בַּמָּבוֹי עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסֹר עֲלֵיכֶם: \n", | 6.2. "Rabban Gamaliel said: A Sadducee once lived with us in the same alley in Jerusalem and father told us: “Hurry up and carry out all vessels into the alley before he carries out his and thereby restricts you”. Rabbi Judah said [the instruction was given] in different language: “Hurry up and perform all of your needs in the alley before he carries out his and thereby restricts you”.", |
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| 10. Tacitus, Annals, 15.44.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 130 |
11. Josephus Flavius, Jewish Antiquities, 14.450 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 129 | 14.450. So when Antigonus had got possession of the dead bodies, he cut off Joseph’s head, although Pheroras his brother would have redeemed it at the price of fifty talents. After which defeat, the Galileans revolted from their commanders, and took those of Herod’s party, and drowned them in the lake, and a great part of Judea was become seditious; but Macheras fortified the place Gitta [in Samaria]. |
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12. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 1.8. "איזו היא אצבע צרדה זו אצבע גדולה של ימין בפה [ולא] בנבל ולא בכנור מה היו אומרים (תהילים קכ״ז:א׳) שיר המעלות לשלמה אם ה' לא יבנה בית וגו' לא היו ישנים כל הלילה אלא שקורין כנגד כהן גדול [כדי] לעסקו בתורה כך היו נוהגין בגבולין אחר חורבן הבית זכר למקדש אבל חוטאין [היו].", | |
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13. Tosefta, Parah, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 3.8. "נתנן עד שלא הוצת האור ברובה או משנעשית אפר פסולה. נטל עצם או שחור וקדש בו הרי זה לא עשה כלום אם יש עליו אבק כל שהוא אם מגופה כותשו ומקדש בו וכשר. וחולקין אותו לשלשה חלקים אחד ניתן בחיל ואחד ניתן בהר המשחה ואחד מתחלק לכל המשמרות זה שמתחלק לכל המשמרות היו ישראל מזין הימנו. זה שניתן בהר המשחה היו כהנים מקדשין בו. זה שניתן בחיל היו משמרין שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת. ", | |
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14. New Testament, Acts, 11.26, 26.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 130| 11.26. καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 26.28. ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον Ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι. | 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 26.28. Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian?" |
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15. Josephus Flavius, Jewish War, 1.319, 2.119 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 129, 171 | 1.319. But Antigonus perceived what his intentions were beforehand, and excluded him out of the city, and defended himself against him as against an enemy, from the walls; till Macheras was ashamed of what he had done, and retired to Emmaus to Herod; and, as he was in a rage at his disappointment, he slew all the Jews whom he met with, without sparing those that were for Herod, but using them all as if they were for Antigonus. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. |
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16. Eusebius of Caesarea, Ecclesiastical History, 3.39.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 129 | 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. |
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17. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171 | 65a. b And this is as we learned /b in a mishna ( i Shekalim /i 13b): b Petaḥya /b was responsible b for the nests /b of birds, i.e., the doves or pigeons brought by a i zav /i , a i zava /i , a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. b This /b Sage b is Mordekhai; /b and b why was he called Petaḥya, /b which resembles the word for opening [ i petaḥ /i ]? The reason is b that he would open, /b i.e., elucidate, difficult b topics and interpret them /b to the people, b and /b because b he knew /b all b seventy languages /b known in that region at the time.,The Gemara asks: What was unique about Petaḥya? b All /b of the members of the b Sanhedrin also know /b all b seventy languages. As Rabbi Yoḥa says: /b They b place on the /b Great b Sanhedrin only /b men b of wisdom, and of /b pleasant b appearance, and of /b high b stature, and of /b suitable b age /b so that they will be respected. b And /b they must also be b masters of sorcery, /b i.e., they know the nature of sorcery, so that they can judge sorcerers, b and /b they must b know /b all b seventy languages /b in order b that the Sanhedrin will not /b need to b hear /b testimony b from the mouth of a translator /b in a case where a witness speaks a different language.,The Gemara answers: b Rather, /b Petaḥya was unique b as /b he not only knew all seventy languages, but also had the ability to b combine /b various b languages and interpret /b them. b This is /b the meaning of that b which is written with regard to Mordekhai: “Bilshan” /b (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [ i balil /i ] languages [ i lashon /i ]., strong MISHNA: /strong b How would they perform /b the rite of the harvest of the i omer /i ? b Emissaries of the court /b would b emerge on the eve of the festival /b of Passover b and fashion /b the stalks of barley into b sheaves while /b the stalks were still b attached to the ground, so that it would be convenient to reap /b them. The residents of b all the towns adjacent to /b the site of the harvest b would assemble there, so that it would be harvested with great fanfare. /b , b Once it grew dark, /b the court emissary b says to /b those assembled: b Did the sun set? /b The assembly b says /b in response: b Yes. /b The emissary repeats: b Did the sun set? /b They again b say: Yes. /b The court emissary next says to those assembled: Shall I reap the sheaves with b this sickle? /b The assembly b says /b in response: b Yes. /b The emissary repeats: With b this sickle? /b The assembly b says: Yes. /b The court emissary then says to those assembled: Shall I place the gathered sheaves in b this basket? /b The assembly b says /b in response: b Yes. /b The emissary repeats: In b this basket? /b The assembly b says: Yes. /b ,If the sixteenth of Nisan occurs b on Shabbat, /b the court emissary b says to /b the assembled: Shall I cut the sheaves on b this Shabbat? /b The assembly b says /b in response: b Yes. /b The emissary repeats: On b this Shabbat? /b The assembly b says: Yes. /b The court emissary says to those assembled: b Shall I cut /b the sheaves? b And they say to him /b in response: b Cut. /b The emissary repeats: b Shall I cut /b the sheaves? b And they say /b to him: b Cut. /b ,The emissary asks b three times with regard to each and every matter, and /b the assembly b says to him: Yes, yes, yes. /b The mishna asks: b Why do I /b need those involved to publicize each stage of the rite b to that extent? /b The mishna answers: It is b due to the Boethusians, as they /b deny the validity of the Oral Law and b would say: There is no harvest of the i omer /i at the conclusion of the /b first b Festival /b day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the i omer /i harvest., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited /b as well: b From the New Moon of Nisan until the eighth of /b the month, the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. b And /b furthermore, b from the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period.,The Gemara discusses the i baraita /i : b From the New Moon of Nisan until the eighth of /b the month the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. The Gemara explains b that the Sadducees would say: An individual may donate and bring /b the b daily offering, /b in opposition to the accepted tradition that the daily offering must be brought from communal funds. b What /b verse did the Sadducees b expound? “The one lamb shall you offer [ i ta’aseh /i ] in the morning, and the other lamb shall you offer in the afternoon” /b (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: b What /b did the Sages b reply /b to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: b My food that is presented to Me for offerings made by fire, /b of a pleasing aroma unto Me, b you shall observe [ i tishmeru /i ] /b to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that b all of the /b daily offerings b should come from collection of the /b Temple treasury b chamber. /b Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the i baraita /i : b From the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period. b As the Boethusians would say /b that the festival of b i Shavuot /i /b always occurs b after Shabbat, /b on a Sunday. Their reasoning was that the verse states, with regard to the i omer /i offering and the festival of i Shavuot /i that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [ i hashabbat /i ], from the day that you brought the sheaf [ i omer /i ] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [ i hashabbat /i ]” literally, as referring to Shabbat, not the Festival day.,At the time, b Rabban Yoḥa ben Zakkai joined /b the discussion with the Boethusians b and said to them: Fools! From where /b have b you /b derived this? b And there was no man who answered him, except for one elderly man who was prattling [ i mefatpet /i ] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that i Shavuot /i is /b only b one day. /b Therefore, b he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. /b Rabban Yoḥa ben Zakkai b recited this verse /b in response b to /b that old man: b “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” /b (Deuteronomy 1:2). |
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18. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mareotis, lake, use of the word herodian Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171| 115b. הא כיצד נחלה ממשמשת והולכת עד ראובן ולימא עד יעקב אמר אביי גמירי דלא כלה שבטא,אמר רב הונא אמר רב כל האומר תירש בת עם בת הבן אפילו נשיא שבישראל אין שומעין לו שאינן אלא מעשה צדוקין דתניא בארבעה ועשרים בטבת תבנא לדיננא שהיו צדוקין אומרין תירש הבת עם בת הבן,נטפל להן רבן יוחנן בן זכאי אמר להם שוטים מנין זה לכם ולא היה אדם שהחזירו דבר חוץ מזקן אחד שהיה מפטפט כנגדו ואומר ומה בת בנו הבאה מכח בנו תירשנו בתו הבאה מכחו לא כל שכן,קרא עליו את המקרא הזה (בראשית לו, כ) אלה בני שעיר החורי יושבי הארץ לוטן ושובל וצבעון וענה וכתיב (בראשית לו, כד) אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ענה,ודלמא תרי ענה הוו אמר רבה אמינא מלתא דלא אמרה שבור מלכא ומנו שמואל איכא דאמרי אמר רב פפא אמינא מלתא דלא אמרה שבור מלכא ומנו רבה אמר קרא (בראשית לו, כד) הוא ענה הוא ענה דמעיקרא,אמר ליה רבי בכך אתה פוטרני אמר לו שוטה | 115b. The Gemara asks: b How so, /b i.e., how is the investigation performed when he has no offspring at all? The Gemara answers: The family lineage that determines the b inheritance is successively examined up to Reuben, /b son of Jacob, i.e., the heirs are determined by investigating the family genealogy, and that investigation can extend all the way to Reuben, son of our forefather Jacob. The Gemara asks: b And let /b it b say: Until Jacob /b himself, rather than until Reuben, since if none of Reuven’s descendants survive, one would have to examine Jacob’s descendants. b Abaye said /b in reply: It b is learned /b as a tradition b that a tribe will not be eliminated /b entirely, and some descendants will always remain.,§ b Rav Huna says /b that b Rav says: /b With regard to b anyone who says /b that b a daughter /b of the deceased b should inherit /b the estate of her father along b with the daughter of the son /b of the deceased, b even /b if he is b a prince of the Jewish people, /b one b should not listen to him, as this is nothing other than an act of the Sadducees, /b and runs counter to the ruling of the mishna that the descendants of a son inherit before a daughter. b As it is taught /b in a i baraita /i in i Megillat Ta’anit /i , which describes various minor holidays on which it is forbidden to fast or eulogize: b On the twenty-fourth of Tevet, we returned to our law, /b i.e., the i halakha /i was reestablished in accordance with the opinion of the Sages after having been dictated by the Sadducees. b As the Sadducees would say: A daughter should inherit /b the estate of her father along b with the daughter of the son /b of the deceased.,The i baraita /i continues: b Rabban Yoḥa ben Zakkai joined them /b to discuss their ruling, and b said to them: Imbeciles, from where /b do b you /b derive b this /b ruling? b And there was no person that answered him anything, except for one old /b man b who was chattering at him and saying /b that it is an i a fortiori /i inference: b And just as a daughter of /b the deceased’s b son, who comes /b to claim her inheritance from her grandfather b by virtue of his son, inherits /b her grandfather’s property, so too, with regard to the deceased’s own b daughter, who comes /b to inherit b by virtue of /b the deceased, b all the more so /b is it b not /b clear that she should inherit his property?,Rabban Yoḥa ben Zakkai b recited this verse about him: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah” /b (Genesis 36:20), b and it is written: “And these are the children of Zibeon: Aiah and Anah” /b (Genesis 36:24). The first verse portrays Zibeon and Anah as brothers, while the second states that they are father and son. b Rather, /b this b teaches that Zibeon engaged in sexual intercourse with his mother and begot Anah, /b so that he was both Anah’s father and his brother. From the fact that the first verse equates Zibeon and Anah by referring to both of them as Seir’s sons despite Anah being a grandson of Seir, it is clear that grandchildren are equal to children, contrary to the Sadducees’ assertion.,The Gemara interrupts the recounting of the i baraita /i and questions Rabban Yoḥa ben Zakkai’s inference: b But perhaps there were two /b people named b Anah, /b so that one Anah was Zibeon’s son, and the other his brother? b Rabba said: I will state a matter /b that even b King Shapur did not state. And who is /b this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be a moniker for someone else. He is b Shmuel, /b whose legal rulings were accepted by the public like the edicts of a king by his subjects. b Some state /b a different version, that it was b Rav Pappa /b who b said: I will state a matter /b that even b King Shapur did not state. And who is /b this King Shapur? He is b Rabba. The verse /b goes on to b state: “This is Anah” /b (Genesis 36:24), indicating that b he is /b the same b Anah /b mentioned b initially, /b earlier in the verse. Accordingly, there was only one Anah, who was both Zibeon’s brother and Zibeon’s son.,The i baraita /i continues: The Sadducee b said to /b Rabban Yoḥa ben Zakkai: b My teacher, you dismiss me with this /b retort? I agree that the son of a son precedes a daughter, as the verse you quoted suggests; I am asserting that a daughter inherits together with the daughter of a son, and the verse you quoted has no bearing on that claim. Rabban Yoḥa ben Zakkai b said to him: Imbecile, /b |
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