1. Hebrew Bible, Jonah, 1.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •marriage contracts (ketubot) Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 26| 1.9. "וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃", | 1.9. "And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’", |
|
2. Hebrew Bible, Genesis, 24.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •marriage, contract Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 44| 24.29. "וּלְרִבְקָה אָח וּשְׁמוֹ לָבָן וַיָּרָץ לָבָן אֶל־הָאִישׁ הַחוּצָה אֶל־הָעָיִן׃", | 24.29. "And Rebekah had a brother, and his name was Laban; and Laban ran out unto the man, unto the fountain.", |
|
3. Homer, Iliad, 9.336 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •ekdosis (marriage contract) Found in books: Brule (2003), Women of Ancient Greece, 155 | 9.336. / and for them they abide untouched; but from me alone of the Achaeans hath he taken and keepeth my wife, the darling of my heart. Let him lie by her side and take his joy. But why must the Argives wage war against the Trojans? Why hath he gathered and led hither his host, this son of Atreus? Was it not for fair-haired Helen's sake? |
|
4. Xenophon, Memoirs, 2.2.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ekdosis (marriage contract) Found in books: Brule (2003), Women of Ancient Greece, 155| 2.2.4. καὶ μὴν οὐ τῶν γε ἀφροδισίων ἕνεκα παιδοποιεῖσθαι τοὺς ἀνθρώπους ὑπολαμβάνεις, ἐπεὶ τούτου γε τῶν ἀπολυσόντων μεσταὶ μὲν αἱ ὁδοί, μεστὰ δὲ τὰ οἰκήματα. φανεροὶ δʼ ἐσμὲν καὶ σκοπούμενοι ἐξ ὁποίων ἂν γυναικῶν βέλτιστα ἡμῖν τέκνα γένοιτο· αἷς συνελθόντες τεκνοποιούμεθα. | 2.2.4. of course you don’t suppose that lust provokes men to beget children, when the streets and the stews are full of means to satisfy that? We obviously select for wives the women who will bear us the best children, and then marry them to raise a family. |
|
| 5. Xenophon, On Household Management, 10.4-10.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ekdosis (marriage contract) Found in books: Brule (2003), Women of Ancient Greece, 155 |
6. Aristophanes, Acharnians, 272-273, 275, 274 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 102| 274. μέσην λαβόντ' ἄραντα καταβαλόντα | |
|
| 7. Menander, Perikeiromenãƒæ’ƀ™Ãƒâ€ ‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚ª, 013-14, 1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 122 |
| 8. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 350 |
| 9. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 155 |
| 10. Menander, Samia, 897-898, 900-901, 899 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 122 |
11. Hebrew Bible, Daniel, 1.3, 2.25, 3.8, 3.12, 5.13, 6.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •marriage contracts (ketubot) Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 24| 1.3. "וַיֹּאמֶר הַמֶּלֶךְ לְאַשְׁפְּנַז רַב סָרִיסָיו לְהָבִיא מִבְּנֵי יִשְׂרָאֵל וּמִזֶּרַע הַמְּלוּכָה וּמִן־הַפַּרְתְּמִים׃", 2.25. "אֱדַיִן אַרְיוֹךְ בְּהִתְבְּהָלָה הַנְעֵל לְדָנִיֵּאל קֳדָם מַלְכָּא וְכֵן אֲמַר־לֵהּ דִּי־הַשְׁכַּחַת גְּבַר מִן־בְּנֵי גָלוּתָא דִּי יְהוּד דִּי פִשְׁרָא לְמַלְכָּא יְהוֹדַע׃", 3.8. "כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא קְרִבוּ גֻּבְרִין כַּשְׂדָּאִין וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא׃", 3.12. "אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃", 5.13. "בֵּאדַיִן דָּנִיֵּאל הֻעַל קֳדָם מַלְכָּא עָנֵה מַלְכָּא וְאָמַר לְדָנִיֵּאל אנתה־[אַנְתְּ־] הוּא דָנִיֵּאל דִּי־מִן־בְּנֵי גָלוּתָא דִּי יְהוּד דִּי הַיְתִי מַלְכָּא אַבִי מִן־יְהוּד׃", 6.14. "בֵּאדַיִן עֲנוֹ וְאָמְרִין קֳדָם מַלְכָּא דִּי דָנִיֵּאל דִּי מִן־בְּנֵי גָלוּתָא דִּי יְהוּד לָא־שָׂם עליך [עֲלָךְ] מַלְכָּא טְעֵם וְעַל־אֱסָרָא דִּי רְשַׁמְתָּ וְזִמְנִין תְּלָתָה בְּיוֹמָא בָּעֵא בָּעוּתֵהּ׃", | 1.3. "And the king spoke unto Ashpenaz his chief officer, that he should bring in certain of the children of Israel, and of the seed royal, and of the nobles,", 2.25. "Then Arioch brought in Daniel before the king in haste, and said thus unto him: ‘I have found a man of the children of the captivity of Judah, that will make known unto the king the interpretation.’", 3.8. "Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.", 3.12. "There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’", 5.13. "Then was Daniel brought in before the king. The king spoke and said unto Daniel: ‘Art thou Daniel, who is of the children of the captivity of Judah, whom the king my father brought out of Judah?", 6.14. "Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’", |
|
12. Ovid, Fasti, 4.445, 4.448 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •weddings and marriage, marriage contract Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 35| 4.445. hanc videt et visam patruus velociter aufert 4.448. auferor!’ ipsa suos abscideratque sinus: | 4.445. Dis, her uncle saw her, and swiftly carried her off, 4.448. Carried away!’ and tore at the breast of her robe: |
|
| 13. Catullus, Poems, 11.68-11.71, 61.204-61.205, 62.9, 62.11, 62.16, 62.21-62.24, 62.27-62.30, 62.33-62.36 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •weddings and marriage, marriage contract Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 34, 35, 227 |
14. Mishnah, Ketuvot, 7.1-7.6, 7.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •marriage, contract •marriage contracts (ketubot) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 44; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 25| 7.1. "הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּהָנוֹת לוֹ, עַד שְׁלֹשִׁים יוֹם, יַעֲמִיד פַּרְנָס. יָתֵר מִכֵּן, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, חֹדֶשׁ אֶחָד יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, וּשְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: \n", 7.2. "הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִטְעֹם אַחַד מִכָּל הַפֵּרוֹת, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, יוֹם אֶחָד יְקַיֵּם, שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: \n", 7.3. "הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט בְּאַחַד מִכָּל הַמִּינִין, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יוֹסֵי אוֹמֵר, בַּעֲנִיּוֹת, שֶׁלֹּא נָתַן קִצְבָּה. וּבַעֲשִׁירוֹת, שְׁלֹשִׁים יוֹם: \n", 7.4. "הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ, בִּזְמַן שֶׁהוּא עִמָּהּ בָּעִיר, חֹדֶשׁ אֶחָד יְקַיֵּם. שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבִזְמַן שֶׁהוּא בְעִיר אַחֶרֶת, רֶגֶל אֶחָד יְקַיֵּם. שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: \n", 7.5. "הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה, מִפְּנֵי שֶׁנּוֹעֵל בְּפָנֶיהָ. וְאִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר, רַשָּׁאי. אָמַר לָהּ, עַל מְנָת שֶׁתֹּאמְרִי לִפְלוֹנִי מַה שֶּׁאָמַרְתְּ לִי אוֹ מַה שֶּׁאָמַרְתִּי לָךְ, אוֹ שֶׁתְּהֵא מְמַלְּאָה וּמְעָרָה לָאַשְׁפָּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: \n", 7.6. "וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ: \n", 7.10. "וְאֵלּוּ שֶׁכּוֹפִין אוֹתוֹ לְהוֹצִיא, מֻכֵּה שְׁחִין, וּבַעַל פּוֹלִיפּוֹס, וְהַמְקַמֵּץ, וְהַמְצָרֵף נְחֹשֶׁת, וְהַבֻּרְסִי, בֵּין שֶׁהָיוּ בָם עַד שֶׁלֹּא נִשְּׂאוּ וּבֵין מִשֶּׁנִּשְּׂאוּ נוֹלָדוּ. וְעַל כֻּלָּן אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ, יְכוֹלָהּ הִיא שֶׁתֹּאמַר, סְבוּרָה הָיִיתִי שֶׁאֲנִי יְכוֹלָהּ לְקַבֵּל, וְעַכְשָׁיו אֵינִי יְכוֹלָה לְקַבֵּל. וַחֲכָמִים אוֹמְרִים, מְקַבֶּלֶת הִיא עַל כָּרְחָהּ, חוּץ מִמֻּכֵּה שְׁחִין, מִפְּנֵי שֶׁמְּמִקָּתוֹ. מַעֲשֶׂה בְצִידוֹן בְּבֻרְסִי אֶחָד שֶׁמֵּת וְהָיָה לוֹ אָח בֻּרְסִי, אָמְרוּ חֲכָמִים, יְכוֹלָה הִיא שֶׁתֹּאמַר, לְאָחִיךָ הָיִיתִי יְכוֹלָה לְקַבֵּל, וּלְךָ אֵינִי יְכוֹלָה לְקַבֵּל: \n", | 7.1. "If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three.", 7.2. "If a man forbade his wife by vow from tasting any kind of produce he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one day, but must divorce her and give her the ketubah [if it was for] two days. If he was a priest he may keep her [as his wife, if the vow was] for two days, but must divorce her and give her the ketubah [if it was for] three.", 7.3. "If a man forbade his wife by vow that she should not adorn herself with any type of adornment he must divorce her and give her the ketubah. Rabbi Yose says: [this refers] to poor women if no time limit is given, and to rich women [if the time limit is] thirty days.", 7.4. "If a man forbade his wife by vow that she may not go to her father’s house: --When the father lives with her in the same town, the husband may retain [her as his wife, if the prohibition was for] one month; but if for two months he must divorce her and give her the ketubah. --When the father lives in another town, the husband may retain [her as his wife, if the prohibition was for] one festival, but if for three festivals, he must divorce her and give her the ketubah.", 7.5. "If a man forbade his wife by vow from visiting a house of mourning or a house of feasting, he must divorce her and give her the ketubah, because he has closed [peoples doors] against her. If he claims [that his vow] was due to some other cause he is permitted [to forbid her]. If he said to her: “[There shall be no prohibition] provided you tell so-and-so what you have told me” or “what I have told you” or “that you will fill and pour out in the garbage”, he must divorce her and give her the ketubah.", 7.6. "These leave [their marriage] without their ketubah: A wife who transgresses the law of Moses or Jewish law. And what is the law of Moses? Feeding her husband with untithed food, having intercourse with him while in the period of her menstruation, not separating dough offering, or making vows and not fulfilling them. And what is Jewish practice? Going out with her head uncovered, spinning wool in the marketplace or conversing with every man. Abba Shaul says: also one who curses her husband’s parents in his presence. Rabbi Tarfon says: also one who has a loud voice. And who is regarded as one who has a loud voice? A woman whose voice can be heard by her neighbors when she speaks inside her house.", 7.10. "These are the ones who are forced to divorce [their wives]: one who is afflicted with boils, one who has a polypus, a gatherer [of dog feces for the treatment of hides], a coppersmith or a tanner whether they were [in such a condition] before they married or whether they arose after they had married. And concerning all these Rabbi Meir said: although the man made a condition with her [that she accept him despite these defects] she may nevertheless say, “I thought I could accept him, but now I cannot accept him.” The Sages say: she must accept [such a person] against her will, the only exception being a man afflicted with boils, because she [by her intercourse] will enervate him. It once happened at Sidon that a tanner died, and he had a brother who was also a tanner. The Sages said: she may say, “I was able to accept your brother but I cannot accept you.”", |
|
| 15. Josephus Flavius, Life, 191 (1st cent. CE - 1st cent. CE) Tagged with subjects: •get, marriage contracts Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 43 |
16. Josephus Flavius, Jewish Antiquities, 13.296, 17.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •get, marriage contracts Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 43 | 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 17.41. For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing mischief. |
|
17. Tosefta, Ketuvot, 4.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •marriage contracts (ketubot) Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 25| 4.9. "[דרש הלל הזקן לשון הדיוט כשהיו בני אלכסנדריא מקדשין נשים אחד בא וחוטפה מן השוק ובא מעשה לפני חכמים בקשו לעשות בניהן ממזרין אמר להם הלל הזקן הוציאו לי כתובת אמותיכן הוציאו לו וכתוב בה משתכנסי לביתי תיהוי לי לאנתו כדת משה וישראל].", | 4.9. "Hillel the Elder would explain lay-language [of contracts as if it were the biblical text]. When the people of Alexandria would betroth wives, another would come and seize her from the street. The matter came to the Sages. They sought to make their children bastards [since the betrothal was valid, so when they are married to others in the meantime their children will be illegitimate]. Hillel the Elder said to them: \"Bring to me the ketubah of your mothers.\" They brought them for him, and it was written in it \"When you enter my house, you will be my wife according to the law of Moshe and Yisrael\" [in other words, based on a fine reading of the ketubah text, the betrothal only takes full effect when she enters his house, which means that the other husband was not illegitimate and her children aren't bastards].", |
|
| 18. Origen, Commentary On John, 22.15633 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •marriage, contracts for Found in books: Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 134, 151 |
19. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •marriage, contract/settlement (ketuba) Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 238| 58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות | 58a. b of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: /b There were found b three large baskets /b each holding b forty i se’a /i /b of phylactery boxes. And b it was taught in a i baraita /i : /b There were b forty large baskets /b each holding b three i se’a /i . /b ,The Gemara notes: b And /b these Sages b do not disagree: This /b Sage is referring to phylacteries b of the head, /b whereas b this /b Sage is referring to phylacteries b of the arm, /b for owing to the different manners in which they are fashioned, they are also different in size., b Rabbi Asi says: Four i kav /i of brains /b from children whose skulls were smashed b were found on one stone. Ulla says: Nine i kav /i . Rav Kahana said, and some say /b that it was b Sheila bar Mari /b who said: b What is the verse /b from which it is derived? b “O daughter of Babylon, marked for devastation; happy is he who shall repay you /b your recompense for what you have done to us. b Happy is he who shall seize and dash your little ones against the rock” /b (Psalms 137:8–9).,§ The verse states: b “The precious sons of Zion, comparable to fine gold” /b (Lamentations 4:2). b What /b is the meaning of the expression b “comparable to fine gold”? If we say that /b it means b they were covered in fine gold [ i piza /i ], /b this is difficult; b but didn’t the school of Rabbi Sheila say: Two i istira /i weights of fine gold came down into the world, one in Rome and one in all /b the rest of b the world. /b If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. b Rather, /b this means that they would be so attractive b that they would disgrace fine gold because of their beauty. /b ,The Gemara relates that b initially the noblemen of Rome would keep an image /b imprinted b on a seal /b by their beds b and engage in sexual intercourse /b opposite that image, so that they would beget children of similar beauty. b From this /b point b forward, /b from the time of the Great Revolt, b they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse /b across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and b one /b of them b said to the other: Where is this /b affliction b written /b in the Torah? The other b said to him: /b As it is written: b “Also every sickness, and every plague, which is not written in the book of this Torah” /b (Deuteronomy 28:61). The first one b said: How far am I /b in my studies b from this, /b i.e., how much more would I have had to learn in order to reach this verse? The other b said: Had you gone on one and a half columns [ i pusta /i ], /b you would have reached this. The first child b said to /b the other: b Had I reached this /b verse, b I would not have needed you, /b as I would have known on my own that the verse was speaking about this., b Rav Yehuda says /b that b Shmuel says in the name of Rabban Shimon ben Gamliel: What /b is the meaning of that b which is written: “My eye affects my soul because of all the daughters of my city” /b (Lamentations 3:51)? b There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one /b of these teachers b had four hundred schoolchildren. /b , b And when the enemy entered there, /b these schoolchildren b stabbed them with their pens [ i beḥotreihen /i ]. And when the enemy prevailed and caught them, they wrapped /b the children b in their scrolls and lit them on fire. /b , b The Sages taught /b another i baraita /i ( i Tosefta /i , i Horayot /i 2:5) relating to the fate of the Jewish children: There was b an incident involving Rabbi Yehoshua ben Ḥaya who /b once b went to the great city of Rome, /b where b they said to him: There is a child in prison /b with b beautiful eyes /b and b an attractive appearance, and his curly hair is arranged in locks. /b Rabbi Yehoshua b went and stood by the entrance to the prison. He said, /b as if speaking to himself: b “Who gave Jacob for a spoil, and Israel to the robbers?” /b (Isaiah 42:24). b That child answered by reciting /b the continuation of the verse: b “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b ,Rabbi Yehoshua b said: I am certain that, /b if given the opportunity, b this /b child will b issue /b halakhic b rulings in Israel, /b as he is already exceedingly wise. He said: I take an oath b by the Temple service that I will not move from here until I ransom him for whatever /b sum of b money they set for him. They said /b that b he did not move from there until he ransomed him for a great /b sum of b money, and not /b even b a few days /b had passed when this child then b issued /b halakhic b rulings in Israel. And who was /b this child? This was b Rabbi Yishmael ben Elisha. /b , b Rav Yehuda says /b that b Rav says: /b There was b an incident involving the son and the daughter of Rabbi Yishmael ben Elisha /b the High Priest, b who were taken captive /b and sold into slavery b to two /b different b masters. After some time /b the two masters b met in a certain place. This /b master b said: I have a male slave whose beauty is unmatched in all of the world, and that /b master b said: I have a female slave whose beauty is unmatched in all of the world. /b ,The two masters b said: Come, let us marry /b these two slaves b to one another and divide the children /b born to them between us, as they will certainly be very beautiful. They secluded them in a room. b This /b one, the son, b sat in one corner, and that /b one, the daughter, b sat in the other corner. He said: I am a priest /b and b the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest /b and b the descendant of High Priests. Shall I be married to a male slave? And they wept all /b through the b night. /b , b When dawn arrived they recognized each other /b and saw that they were brother and sister. b They fell on each other and burst into tears until their souls departed /b due to their great distress. b And with regard to them /b and others like them, b Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” /b (Lamentations 1:16)., b Reish Lakish says: /b There was b an incident involving a certain woman named Tzafenat bat Peniel. /b And why was she called this? She was called b Tzafenat /b because b they would all gaze [ i tzofin /i ] at her beauty, /b and she was called b bat Peniel /b because she was b the daughter [ i bat /i ] of the High Priest who served in the innermost sanctum [ i lifnai velefnim /i ] /b of the Temple.,And it happened that she was taken captive and b her captor abused /b and raped b her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came /b and b said to /b the man who was selling her: b Show me her beauty. He said to him: Good-for-nothing, if you wish to buy /b her then b buy /b her, b for there is no beauty like hers in all of the world. /b ,The potential buyer b said to /b the seller: b Even so, /b I wish to see for myself. b He removed /b the b six /b outermost b garments, and she /b herself b tore the seventh, and rolled in ashes. She said before /b God: b Master of the Universe, /b even b if You have shown no pity to us, /b and have allowed us to be disgraced in this way, b why have You not shown pity to the sanctity of Your mighty name /b by which we are called?, b And with regard to her /b and others like her, b Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” /b (Jeremiah 6:26). b It is not stated: Upon you, but /b rather b “upon us,” /b for b the spoiler shall come, as it were, /b both b over Me and over you. /b God Himself shares this pain and His name is also disgraced.,§ b Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: /b “And they covet fields, and take them by violence; and houses, and take them away; b so they oppress a man and his house, even a man and his heritage” /b (Micah 2:2)? There was b an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ i shulya /i ]. /b , b One time his master needed to borrow /b some money, and his apprentice b said to him: Send your wife to me and I will lend her /b the money. b He sent his wife to him, /b and the apprentice b stayed with her for three days. He /b then b went back to /b his master b before /b she did, and the master b said to him: Where is my wife whom I sent to you? /b The apprentice b said to him: I sent her /b back b immediately, but I heard that the youth abused /b and raped b her on the way. /b ,The master b said to /b his apprentice: b What shall I do? /b The apprentice b said to him: If you listen to my advice, divorce her. He said to him: /b But b her marriage contract is large /b and I do not have the money to pay it. The apprentice b said to him: I will lend you /b the money, and b you will give her /b payment of b her marriage contract. /b The master b arose and divorced her, /b and the apprentice b went and married her. /b , b When the time came /b that the debt was due, b and he did not have /b the means with which b to repay it, /b the apprentice b said to /b his master: b Come and work off your debt with me. And they, /b the apprentice and his wife, b would sit and eat and drink, while he, /b the woman’s first husband, b would stand /b over them b and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time /b the Jewish people’s b sentence was sealed, /b for remaining silent in the face of this injustice. b And some say /b that the Jewish people were punished b for two wicks in one lamp, /b a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If b one /b first b purchased /b land b from a Sicarius, /b and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. b Rav says: They taught /b that the purchase is void b only /b in a case where the prior owner b says to /b the buyer when he came to acquire the field from him: b Go, take possession /b of the field b and /b thereby b acquire /b it, as in such a case the prior owner can say that he did not actually mean to sell him the field. b But /b if he sold it to him b with a bill /b of sale, the buyer b acquires /b the field. b And Shmuel says: Even /b if he sold it to him b with a bill /b of sale, the buyer b does not acquire /b it b unless /b the prior owner b writes him a guarantee /b that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale. |
|
20. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •marriage, contract/settlement (ketuba) Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 146| 47a. מתני׳ big strongהוציאו /strong /big לו את הכף ואת המחתה חפן מלא חפניו ונתן לתוך הכף הגדול לפי גדלו והקטן לפי קטנו וכך היתה מדתה נטל את המחתה בימינו ואת הכף בשמאלו, big strongגמ׳ /strong /big מחתה תנא ליה נטל את המחתה ועלה לראש המזבח וחותה ויורד התם מחתה דגחלים והכא מחתה דקטורת דתניא הוציאו לו כף ריקן מלשכת הכלים ומחתה גדושה של קטורת מלשכת בית אבטינס,חפן מלא חפניו ונותן לתוך הכף הגדול לפי גדלו והקטן לפי קטנו וכך היתה מדתה כף ביום הכפורים למה לי (ויקרא טז, יב) מלא חפניו והביא אמר רחמנא,משום דלא אפשר דהיכי נעביד נעייל והדר נעייל הבאה אחת אמר רחמנא ולא שתי הבאות,נשקליה לקטורת בחופניו ונחתיה [למחתה] עלה וליעול כי מטי התם היכי לעביד נשקליה בשיניה ונחתיה למחתה השתא לפני מלך בשר ודם אין עושין כן לפני מלך מלכי המלכים הקב"ה על אחת כמה וכמה,הלכך לא אפשר וכיון דלא אפשר עבדינן כדאשכחן בנשיאים,נטל את המחתה בימין ואת הכף בשמאל יציבא בארעא וגיורא בשמי שמיא,זו מרובה וזו מועטת ואפילו בזמן ששניהן שוין וכמעשה דרבי ישמעאל בן קמחית זו חמה וזו צוננת,אמרו עליו על רבי ישמעאל בן קמחית שהיה חופן ארבעת קבין במלוא חפניו ואומר כל הנשים זרדו וזרד אימא עלה לגג איכא דאמרי בערסן וכדרבה בר יונתן דאמר רבה בר יונתן אמר רבי יחיאל ערסן יפה לחולה,ואיכא דאמרי בשכבת זרע וכדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני [חיל] למלחמה וכתיב (תהלים יח, לג) המאזרני חיל למלחמה אמר דוד לפני הקב"ה רבש"ע זריתני וזרזתני,אמרו עליו על רבי ישמעאל בן קמחית פעם אחת סיפר דברים עם ערבי אחד בשוק ונתזה צינורא מפיו על בגדיו ונכנס ישבב אחיו ושמש תחתיו וראתה אמן שני כהנים גדולים ביום אחד,ושוב אמרו עליו על רבי ישמעאל בן קמחית פעם אחת יצא וסיפר עם אדון אחד בשוק ונתזה צינורא מפיו על בגדיו ונכנס יוסף (עם) אחיו ושמש תחתיו וראתה אמן שני כהנים גדולים ביום אחד,ת"ר שבעה בנים היו לה לקמחית וכולן שמשו בכהונה גדולה אמרו לה חכמים מה עשית שזכית לכך אמרה להם מימי לא ראו קורות ביתי קלעי שערי אמרו לה הרבה עשו כן ולא הועילו,ת"ר (ויקרא ו, ח) בקומצו שלא יעשה מדה לקומץ איבעיא להו מהו שיעשה מדה לחפינה,התם הוא דכתיב בקומצו אבל הכא דלא כתיב בחפניו אלא (ויקרא טז, יב) מלא חפניו קטורת סמים דקה לא או דילמא יליף מלא מלא מקומצו,ת"ש וכך היתה מדתה מאי לאו שאם רצה לעשות מדה אחרת עושה לא ה"ק וכך היה חוזר וחופנה לפנים,שמעת מינה חופן וחוזר וחופן,דילמא שאם רצה לעשות מדה עושה אי נמי שלא יחסר ושלא יותיר,ת"ר מלא קומצו יכול מבורץ ת"ל בקומצו אי בקומצו יכול אפילו בראשי אצבעותיו תלמוד לומר מלא קומצו כדקמצי אינשי הא כיצד חופה שלש אצבעותיו על פיסת ידו וקומץ | 47a. strong MISHNA: /strong b They brought out the spoon and the coal pan /b to the High Priest so he may perform the service of the incense. b He scoops his handfuls /b from the incense b and places it into the spoon. The /b High Priest with b large /b hands fills the spoon with incense in an amount b corresponding to the large /b size of his hands, b and the /b High Priest with b small /b hands fills the spoon with incense in an amount b corresponding to the small /b size of his hands. b And this was the measure /b of the spoon, i.e., it was made to correspond to the size of his hands. b He took the coal pan in his right /b hand b and the spoon in his left /b hand., strong GEMARA: /strong The Gemara expresses surprise at the statement of the mishna. In an earlier mishna, the i tanna /i already b taught /b that the High Priest must bring the b coal pan: He takes a coal pan and ascends to the top of the altar and rakes and descends. /b Why does the i tanna /i mention the taking of the coal pan again? The Gemara explains: b There /b the mishna deals with the b coal pan of /b burning b coals, and here /b the mishna is referring to the b coal pan of incense, /b which he would later scoop out. b As it was /b explicitly b taught /b in a i baraita /i : b They brought out an empty spoon for him from the chamber of vessels, and a coal pan heaped with incense from the Chamber of the House of Avtinas. /b ,§ The mishna taught: b He scoops his handfuls /b from the incense b and places it into the spoon. The /b High Priest with b large /b hands fills the spoon with incense b corresponding to the large /b size of his hands, b and /b the High Priest with b small /b hands fills the spoon b corresponding to the small /b size of his hands, b and this was the measure /b of the spoon, according to the size of his hands. The Gemara asks: b Why do I /b need b a spoon on Yom Kippur? /b After all, b the Merciful One states: /b “And he shall take a coal pan full of coals of fire from off the altar from before the Lord, and b his hands full /b of sweet incense beaten small b and bring /b it within the veil” (Leviticus 16:12). This verse suggests that the handfuls are brought by hand rather than in a vessel.,The Gemara answers: The High Priest uses a spoon b because it is impossible /b to perform the service otherwise. The Gemara elaborates: b As what should we do? Let him bring in /b the coal pan b and then bring in /b the incense? b The Merciful One states one /b act of b bringing /b for the coals and the incense, b and not two /b acts of b bringing. /b ,Instead, b let him take /b the b incense by his handfuls and place /b the b coal pan on top of /b his two handfuls b and enter, /b carrying it all in one go. This suggestion is also impractical, as b when he arrives there, /b in the Holy of Holies, b what should he do? /b How can the High Priest put down the coal pan where it is? b Let him take /b the b coal pan in his teeth and lower /b it. b Now, before a king of flesh and blood one would not do so, /b as it is disrespectful. b All the more so, /b one would not act in this manner b before the King of kings, the Holy One, Blessed be He. /b ,The Gemara concludes: b Therefore, it is impossible /b for the High Priest to behave in another way, b and since it is impossible /b to act in any other manner, b he acts as we find /b with regard to the sacrifices of the b princes /b during the dedication of the Tabernacle. On that occasion, the princes brought spoons filled with incense: “One golden spoon of ten shekels full of incense” (Numbers 7:14).,§ The mishna taught that the High Priest b took the coal pan in his right /b hand b and the spoon in his left /b hand. The Gemara questions this arrangement by citing a well-known maxim: b The native is on the ground and the stranger is in the heavens; /b i.e., this is the opposite of what one would expect. The main component of the mitzva is the incense, while the coal pan is required only for burning the incense. Consequently, the High priest should carry the spoon, which contains the main component of the service, in his right hand, and the accessory in his left hand.,The Gemara explains: The service is performed in this manner for reasons of comfort, as b this /b coal pan is b greater /b in weight, since it holds the coals, b and that /b spoon of incense weighs b less. And even when the two of them are equal, /b when the spoon contains three i kav /i of incense b like the action of Rabbi Yishmael ben Kimḥit, /b who could hold several i kav /i in his exceptionally large hands, nevertheless, b this /b coal pan b is hot /b and must be held carefully in the right hand, b and that /b spoon of incense b is cold /b and is easily carried in the left.,§ Since the Gemara has mentioned Rabbi Yishmael ben Kimḥit, it discusses him further. b They said about Rabbi Yishmael ben Kimḥit /b that his hands were so large b that he would scoop /b up b four i kav /i , /b which he would hold b by his handfuls, and say: All the women selected /b the best they could for their children, b but the selection of my mother rose to the roof, /b i.e., my mother chose the best. Rabbi Yishmael ben Kimḥit is referring to himself, as he matured to a great height and stature. b Some say /b he was referring to his mother’s selection b of flour, in accordance with /b the statement of b Rabba bar Yonatan. As Rabba bar Yonatan said /b that b Rabbi Yeḥiel said: Flour is beneficial /b and healthy b for the sick. /b Since his mother ate this flour when she was pregt with him, her son grew heartily., b And some say /b this reference to selection is a euphemism for semen, b in accordance with /b a statement of b Rabbi Abbahu, as Rabbi Abbahu raised a contradiction /b between two verses. b It is written: “For You have girded me /b [ b i vatazreni /i /b ] b with strength for battle” /b (II Samuel 22:40), b and it is written /b in a parallel verse: b “Who girds me /b [ b i hame’azreni /i ] with strength” /b (Psalms 18:33). What is the difference between these two expressions? b David said before the Holy One, Blessed be He: Master of the Universe: You selected me [ i zeritani /i ] /b with the best drop of semen that my mother absorbed, with which, b You fashioned me [ i zeraztani /i ] /b within her. This accounts for the variant forms of this expression.,The Gemara continues to discuss Rabbi Yishmael ben Kimḥit. b They said about Rabbi Yishmael ben Kimḥit: Once he was talking to a certain Arab in the market /b on Yom Kippur, b and a drop /b of saliva b sprayed from /b the Arab’s b mouth onto the clothes /b of Rabbi Yishmael, who was the High Priest at the time. This spittle rendered him ritually impure by rabbinic law, like the ritual impurity of a i zav /i , preventing him from serving in the Temple. b And his brother Yeshevav entered and served /b as High Priest on that day b in his stead. And, /b consequently, b their mother saw two /b of her sons serving as b High Priests on a single day. /b , b And they further said about Rabbi Yishmael ben Kimḥit: Once he went out and talked to a certain officer [ i hegmon /i ] in the market, and a drop of saliva sprayed from /b the officer’s b mouth onto the clothes /b of Rabbi Yishmael, b and his brother Yosef entered and served /b as High Priest b in his stead. And, /b again, b their mother saw two /b of her sons serving as b High Priests on a single day. /b , b The Sages taught /b in a i baraita /i : b Kimḥit had seven sons, and they all served /b in the office b of the High Priesthood, /b as High Priests or as his substitute. b The Sages said to her: What /b good deeds b did you perform to merit this? She said to them: In all my days, the beams of my house never saw the braids of my hair, /b as she was extremely modest and was strict about covering her hair even inside her own house. b They said to her: Many /b women b did so and did not succeed /b to such a degree; you must have been granted a special gift from God.,§ b The Sages taught: /b “And he shall take up from it b his handful, /b of the fine flour of the meal-offering, and of its oil” (Leviticus 6:8). This verse teaches b that he should not measure an amount for the handful /b of a meal-offering with a utensil, but he should separate it directly by hand. b A dilemma was raised before /b the Sages: b What is /b the i halakha /i as to whether the High Priest may b measure an amount for the handful /b of incense? Must the incense also be scooped by hand?,The Gemara explains the two sides of the dilemma: Perhaps b there, /b in the case of the handful of a meal-offering, b it /b is different, b as it is written “in his handful,” /b which indicates that he must use his hand rather than a vessel. b However here, where it is not written: In his hands, but “and his hands full of sweet incense beaten small” /b (Leviticus 16:12), perhaps this teaches that the handfuls of incense need b not /b be taken directly by hand, and the High Priest may use a vessel to scoop out the required amount. b Or perhaps /b this i halakha /i b is derived /b by means of a verbal analogy between b “full” /b and b “full,” from “his handful,” /b which is stated regarding the meal-offering. If this verbal analogy is accepted, the High Priest may likewise scoop the incense only by hand.,The Gemara suggests: b Come /b and b hear /b an answer from the mishna: b And this was the measure /b of the spoon. b What, is it not /b correct to infer from the mishna b that /b although the required measure is a handful, the High Priest is not obligated to scoop with his hand, and b if he wanted to measure a different amount, he /b may b measure /b the incense with a vessel? The Gemara rejects this contention: b No, this is /b what the mishna b said; /b this is what it means: b And so too, /b the High Priest b would return and scoop /b the incense b inside /b the Holy of Holies in precisely the same manner.,The Gemara asks: If so, I can b learn from this /b that the High Priest b scoops /b the incense, b and again scoops. /b That is, after scooping once, the High Priest repeats the action and scoops again in the Holy of Holies. This issue is subject to a dispute in the Gemara below.,The Gemara rejects this claim: No; b perhaps /b the mishna indeed means b that if he wanted to measure a different amount, he /b may b measure /b the incense with a vessel. The language of the mishna does not conclusively prove which interpretation is correct, and it is possible that the Gemara’s previous inference from the mishna is accurate. Consequently, the issue of whether or not the High Priest scoops incense a second time in the Holy of Holies cannot be considered resolved. b Alternatively, /b the mishna may mean b that /b the High Priest must b take neither less nor more, /b and therefore this statement has no bearing on the dispute with regard to his scooping.,§ b The Sages taught: “His handfuls” /b (Leviticus 2:2). I b might /b have thought it should b be overflowing /b from the handful, and therefore b the verse states: “His handful” /b (Leviticus 6:8), which indicates a precise amount. b If /b the i halakha /i is based solely on the phrase b “his handful,” /b I b might /b have thought the priest may pinch a small amount b even with /b just b his fingertips, /b not with his entire finger. Therefore, b the verse states: “His handfuls” /b (Leviticus 2:2), meaning b as people /b usually b take a handful, /b i.e., with their whole hand. b How /b should he perform this service? b He scoops /b by closing b his three fingers over the palm of his hand, and takes a handful /b from the flour of the meal-offering. |
|
21. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •marriage, contract Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 45| 2a. מתני׳ big strongהאשה /strong /big נקנית בשלוש דרכים וקונה את עצמה בשתי דרכים נקנית בכסף בשטר ובביאה בכסף בית שמאי אומרים בדינר ובשווה דינר ובית הלל אומרים בפרוטה ובשווה פרוטה וכמה היא פרוטה אחד משמונה באיסר האיטלקי,וקונה את עצמה בגט ובמיתת הבעל היבמה נקנית בביאה וקונה את עצמה בחליצה ובמיתת היבם, big strongגמ׳ /strong /big האשה נקנית מאי שנא הכא דתני האשה נקנית ומ"ש התם דתני האיש מקדש משום דקא בעי למתני כסף,וכסף מנא לן גמר קיחה קיחה משדה עפרון כתיב הכא (דברים כב,יג) כי יקח איש אשה וכתיב התם (בראשית כג,יג) נתתי כסף השדה קח ממני,וקיחה איקרי קניין דכתיב השדה אשר קנה אברהם | 2a. strong MISHNA: /strong b A woman is acquired /b by, i.e., becomes betrothed to, a man to be his wife b in three ways, and she acquires herself, /b i.e., she terminates her marriage, b in two ways. /b The mishna elaborates: b She is acquired through money, through a document, and through sexual intercourse. /b With regard to a betrothal b through money, /b there is a dispute between i tanna’im /i : b Beit Shammai say /b that she can be acquired b with one dinar or with /b anything that is b worth one dinar. And Beit Hillel say: /b She can be acquired b with one i peruta /i , /b a small copper coin, b or with /b anything that is b worth one i peruta /i . /b The mishna further clarifies: b And how much is /b the value of b one i peruta /i , /b by the fixed value of silver? The mishna explains that it is b one-eighth of the Italian i issar /i , /b which is a small silver coin., b And /b a woman b acquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [ i yevama /i /b ], can be b acquired /b by the deceased husband’s brother, the i yavam /i , only b through intercourse. And she acquires herself, /b i.e., she is released from her levirate bond, b through i ḥalitza /i or through the death of the i yavam /i . /b , strong GEMARA: /strong The mishna teaches that b a woman /b can be b acquired /b in three ways. The Gemara asks: b What is different here that /b this mishna b teaches: A woman is acquired, /b using the language of acquisition, b and what is different there, /b in the beginning of the next chapter (42a), b which teaches: A man betroths, /b using the language of betrothal? The Gemara explains: In this mishna the i tanna /i utilized the language of acquisition b because he wanted to teach /b about betrothal through b money, /b which is the standard means of exchange in an act of acquisition.,The Gemara continues its explanation: b And from where do we /b derive that betrothal is accomplished by means of giving b money? /b It is b derived /b by means of a verbal analogy between the term expressing b taking /b stated with regard to betrothal and b from /b the term expressing b taking /b with regard to b the field of Ephron. /b How so? b It is written here, /b with regard to marriage: b “When a man takes a woman” /b (Deuteronomy 24:1), b and it is written there, /b concerning Abraham’s purchase of the field of the Cave of Machpelah from Ephron the Hittite: b “I will give money for the field; take it from me” /b (Genesis 23:13). This verbal analogy teaches that just as Ephron’s field was acquired with money, so too, a woman can be acquired with money.,The Gemara continues: b And /b the b taking /b of Ephron’s field b is called an acquisition /b in the Torah, b as it is written /b with regard to the same issue: b “The field which Abraham acquired” /b (Genesis 25:10). |
|
| 22. Justinian, Codex Justinianus, 1.9.7 (5th cent. CE - 6th cent. CE) Tagged with subjects: •antinoopolis, jewish marriage contract from Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 105 |
| 23. Justinian, Novellae, 146 (5th cent. CE - 6th cent. CE) Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 397 |
| 24. Justinian, Novellae, 146 (5th cent. CE - 6th cent. CE) Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 397 |
| 25. Theodosius Ii Emperor of Rome, Theodosian Code, 10.20.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •antinoopolis, jewish marriage contract from Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 105 |
| 27. Papyri, P.Cair.Masp., None Tagged with subjects: •nan Found in books: Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 151 |
| 28. Papyri, P.Eleph., 1 Tagged with subjects: •marriage contract Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 349 |
| 29. Papyri, P.Flor., 3.294 Tagged with subjects: •marriage, contracts for Found in books: Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 134 |
| 30. Papyri, P.Lond., 5.1676, 5.1687, 5.1710-5.1711 Tagged with subjects: •marriage, contracts for Found in books: Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 134, 135, 151 |
| 31. Papyri, P.Murabba'T, 20, 19 Tagged with subjects: •nan Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 25 |
| 33. Papyri, P.Bad., 4.48 Tagged with subjects: •marriage contracts Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 151 |
| 34. Epigraphy, Ijo 1, None Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348 |
| 35. Nicolaus Damascenus, Palatine Anthology, 6.276, 6.280 Tagged with subjects: •ekdosis (marriage contract) Found in books: Brule (2003), Women of Ancient Greece, 129 |
| 36. Menander, Palatine Anthology, 2, 7 Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 155 |
| 37. Procopius, History of The Wars, 5.8.41 Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 349 |
| 38. Epigraphy, Ijo 2, 217 Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 349 |
| 39. Socrates of Constantinople, Ecclesiastical History, 7.13 Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348 |
| 40. Papyri, P.Oxy., 3285 Tagged with subjects: •marriage contract Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 349, 350 |
| 41. Orat. In Albian. P., Orat. In Albian. P., 2 Tagged with subjects: •marriage contract Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 350 |
| 43. Epigraphy, Jiwe 1, 1.2, 1.27-1.28, 1.30, 1.183 Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348, 349 |
| 44. Epigraphy, Cij, 12.696 Tagged with subjects: •antinoopolis, jewish marriage contract from •marriage, contract for, from antinoopolis Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 222 |
| 45. Papyri, Cpj, 128 Tagged with subjects: •marriage contracts (ketubot) Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 25 |
| 46. Epigraphy, Jigre, 143-146, 148-151, 142 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348 |
47. Vergil, Aeneis, 9.435-9.437 Tagged with subjects: •weddings and marriage, marriage contract Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 227 | 9.435. through midnight shades, to where their foemen lie 9.436. encamped in arms; of whom, before these fall, 9.437. a host shall die. Along the turf were seen, |
|
| 48. Erinna, Suppl. Hell., None Tagged with subjects: •ekdosis (marriage contract) Found in books: Brule (2003), Women of Ancient Greece, 129 |
| 49. Papyri, P.Yadin, 10, 88 Tagged with subjects: •nan Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 26 |
