| 1. Hebrew Bible, Deuteronomy, a b c d\n0 32.18 139(4) 32.18 139(4) 32 18 139(4) (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •metaphor, birth Found in books: Albrecht (2014) 75 |
2. Hebrew Bible, Exodus, 1.8-1.22, 2.1-2.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birth, see also genos, metaphorical Found in books: Gray (2021) 66| 1.8. "וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף׃", 1.9. "וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃", 1.11. "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃", 1.12. "וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 1.13. "וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ׃", 1.14. "וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃", 1.15. "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃", 1.16. "וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת־הָעִבְרִיּוֹת וּרְאִיתֶן עַל־הָאָבְנָיִם אִם־בֵּן הוּא וַהֲמִתֶּן אֹתוֹ וְאִם־בַּת הִיא וָחָיָה׃", 1.17. "וַתִּירֶאןָ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃", 1.18. "וַיִּקְרָא מֶלֶךְ־מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת־הַיְלָדִים׃", 1.19. "וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל־פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי־חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ׃", 1.21. "וַיְהִי כִּי־יָרְאוּ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים וַיַּעַשׂ לָהֶם בָּתִּים׃", 1.22. "וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃", 2.1. "וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃", 2.1. "וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃", 2.2. "וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃", 2.2. "וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃", 2.3. "וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר׃", | 1.8. "Now there arose a new king over Egypt, who knew not Joseph.", 1.9. "And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;", 1.10. "come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’", 1.11. "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.", 1.12. "But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel.", 1.13. "And the Egyptians made the children of Israel to serve with rigour.", 1.14. "And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.", 1.15. "And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;", 1.16. "and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’", 1.17. "But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive.", 1.18. "And the king of Egypt called for the midwives, and said unto them: ‘Why have ye done this thing, and have saved the men-children alive?’", 1.19. "And the midwives said unto Pharaoh: ‘Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.’", 1.20. "And God dealt well with the midwives; and the people multiplied, and waxed very mighty.", 1.21. "And it came to pass, because the midwives feared God, that He made them houses.", 1.22. "And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’", 2.1. "And there went a man of the house of Levi, and took to wife a daughter of Levi.", 2.2. "And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.", 2.3. "And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink.", |
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3. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Albrecht (2014) 75| 2.7. "אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃", | 2.7. "I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.", |
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4. Hebrew Bible, 2 Samuel, 7.14, 7.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •metaphor, birth Found in books: Albrecht (2014) 75| 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", 7.16. "וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃", | 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", 7.16. "And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.", |
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5. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •metaphors, birth and renewal Found in books: Lavee (2017) 221| 23a. ואימא פרט לחייבי לאוין אמר רב פפא חייבי לאוין תפשי בהו קדושין,דכתיב (דברים כא, טו) כי תהיין לאיש שתי נשים האחת אהובה והאחת שנואה וכי יש אהובה לפני המקום ויש שנואה לפני המקום אלא אהובה אהובה בנישואיה שנואה שנואה בנישואיה ואמר רחמנא כי תהיין,ואימא פרט לחייבי כריתות אמר רבא אמר קרא (ויקרא יח, ט) ערות אחותך בת אביך או בת אמך מולדת בית או מולדת חוץ בין שאומרים לו לאביך קיים בין שאומרים לו לאביך הוצא ואמר רחמנא אחותך היא,אימא בין שאומר לו אביך קיים בין שאומר לו אביך הוצא ואמר רחמנא אחותך היא לרבות אחותו משפחה ועובדת כוכבים אמר קרא בת אשת אביך מי שיש לו אישות לאביך בה פרט לאחותו משפחה ועובדת כוכבים,ומה ראית מסתברא חייבי כריתות הוה ליה לרבות שכן תפסי בהן קדושין לעלמא,אדרבה שפחה ועובדת כוכבים הוה ליה לרבות דאי מגיירה לדידיה נמי תפסי בה קדושין לכי מגיירה גופא אחרינא היא,ורבנן למעוטי שפחה ועובדת כוכבים מנא להו נפקא להו (שמות כא, ד) מהאשה וילדיה תהיה לאדוניה,ורבי יוסי בר' יהודה חד בשפחה וחד בעובדת כוכבים וצריכי דאי אשמעינן שפחה משום דאין לה חייס אבל עובדת כוכבים דאית לה חייס אימא לא,ואי אשמעינן עובדת כוכבים משום דלא שייכא במצות אבל שפחה דשייכא במצות אימא לא צריכא,ורבנן אשכחן שפחה עובדת כוכבים מנא להו וכ"ת נילף משפחה הנהו מצרך צריכי,א"ר יוחנן משום ר' שמעון בן יוחי אמר קרא (דברים ז, ד) כי יסיר את בנך מאחרי בנך מישראלית קרוי בנך ואין בנך הבא מן העובדת כוכבים קרוי בנך אלא בנה,אמר רבינא ש"מ בן בתך הבא מן העובד כוכבים קרוי בנך לימא קסבר רבינא עובד כוכבי' ועבד הבא על בת ישראל הולד כשר נהי דממזר לא הוי כשר נמי לא הוי ישראל פסול מיקרי,האי בשבעה אומות כתיב כי יסיר לרבות כל המסירים,הניחא לרבי שמעון דדריש טעמא דקרא אלא לרבנן מנא להו מאן תנא דפליג עליה דרבי יוסי ברבי יהודה רבי שמעון היא: | 23a. The Gemara raises a challenge: b And say /b that the verse: “The daughter of your father’s wife” comes to b exclude /b women who were forbidden, as they are b liable /b for violating b prohibitions /b but were nevertheless married to his father, such as a i mamzeret /i . If so, his sister from such a union would not be considered his sister. b Rav Pappa said: Betrothal comes into effect with /b women who are forbidden, and one would be b liable /b for violating b prohibitions /b despite the fact that union with them is forbidden, and so she is called the wife of your father.,This is derived from the verse in b which it is written: “If a man has two wives, the one beloved, and the other hated” /b (Deuteronomy 21:15). b Is there one /b who is b loved by the Omnipresent and one /b who is b hated by the Omnipresent? Rather, “beloved” /b means b her marriage is beloved, /b as it was permitted for her to be married, in accordance with i halakha /i , and b “hated” /b means b her marriage is hated /b because it was not permitted for her to be married, according to i halakha /i . b And the Merciful One states: “If /b a man b has /b two wives,” meaning that both are considered to be married.,The Gemara asks: b Say /b that this verse comes to b exclude /b a union between one’s father and a woman that is forbidden to him as they are b liable /b to receive b i karet /i , /b and that since betrothal does not come into effect with her there is no marriage bond. Perhaps a sister born of such a woman would not be prohibited as the daughter of one’s father’s wife. b Rava said /b that b the verse states: “The nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or born outside” /b (Leviticus 18:9). This includes all daughters, b whether /b from a woman b for whom /b the Sages b tell your father: Maintain /b her within your home, or b whether /b the Sages b tell your father /b she is a woman who is forbidden to him and therefore: b Send her out /b of your home. b And the Merciful One states /b that nevertheless: b “She is your sister.” /b Even the daughter of a woman who was forbidden to your father such that both parties are liable to receive i karet /i is called your sister.,The Gemara asks: b Say that whether /b the Sages b say /b to your b father: Maintain /b her, b or whether /b they b say /b to your father: b Send her out, and the Merciful One states /b that b “she is your sister,” /b this comes b to include /b the additional cases of b his sister from /b a Canaanite b maidservant or a gentile woman. /b The Gemara rejects this: b The verse states: “The daughter of your father’s wife,” /b and this means b whoever can enter a marriage bond with your father. /b This b excludes his sister from /b a Canaanite b maidservant or gentile woman, /b with whom no marital bond is possible.,The Gemara asks: Since the verse rendering his sister forbidden both includes and excludes cases, b what did you see /b as a reason to include a daughter from a woman who is forbidden and both parties are liable to receive i karet /i , and to exclude the daughter of a Canaanite maidservant or gentile woman? The Gemara answers: b It stands to reason /b that those relationships that are forbidden because they render both parties b liable /b to receive b i karet /i should be included, since in general betrothal can come into effect with them. /b This is because although this woman is forbidden to his father, she is nevertheless permitted to other men.,The Gemara rejects this: b On the contrary, it should include /b a Canaanite b maidservant or a gentile woman, as, if she converts, betrothal can come into effect with /b the father b himself. /b The Gemara answers: b When she converts, she is /b considered like b a different body, /b i.e., a new person, but when she was a gentile there was no possibility of marital relations with her. Therefore, the verse excludes her.,The Gemara asks: b And /b with regard to b the Rabbis, /b who infer a different matter from the verse “your father’s wife’s nakedness,” b from where do they /b derive the i halakha /i b to exclude /b one’s sister from a Canaanite b maidservant or gentile woman? /b The Gemara answers: b They derive it /b from that which was said with regard to a Canaanite maidservant who was married to a Hebrew slave: b “The wife and her children shall be her master’s” /b (Exodus 21:4). From here they learn that the lineage of the maidservant’s children is connected only to their mother and not at all connected to their Jewish father.,The Gemara asks: b And /b why does b Rabbi Yosei, son of Rabbi Yehuda, /b not learn this from here? The Gemara responds: b One /b verse was necessary to teach the case of a Canaanite b maidservant, and one /b verse was necessary to teach the case of b a gentile woman. And /b both verses b are necessary, as, if /b the Torah b taught us /b only about a Canaanite b maidservant, /b one could say she is excluded only b because she does not have a pedigree, /b since the Torah ascribes no family relationships to maidservants, b but /b with regard to b a gentile woman who does have a pedigree, say no. /b It was therefore necessary to say that one’s daughter by a gentile woman does not have the legal status of a daughter.,Conversely, b if it would teach us /b only the case of b a gentile woman, /b one might say that this is b because she does not have any connection with the mitzvot /b and therefore her children are in no way Jewish. b But /b since a Canaanite b maidservant /b has a b connection with the mitzvot, /b as she is obligated to observe the prohibitions in the same way as a Jewish woman, b say no, /b i.e., her children should be considered children of their Jewish father. Therefore, this additional proof b is necessary. /b ,The Gemara asks: b And /b according to the opinion of b the Rabbis, we found /b a source that the children of a Canaanite b maidservant /b are not considered the children of their Jewish father, but b from where /b do we derive that children born to a Jewish father by b a gentile woman /b are not considered his children? b And if you say: Let us derive /b it b from /b the case of the Canaanite b maidservant, /b it has already been shown that b these are /b both b necessary, /b and one cannot be derived from the other.,The Gemara answers: b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: /b The b verse states: /b “Neither shall you make marriages with them: Your daughter you shall not give unto his son, nor his daughter shall you take unto your son, b for he will turn away your son from following Me” /b (Deuteronomy 7:3–4). This teaches that b your son /b born b from a Jewish woman is called your son, but your son /b born b from a gentile woman is not called your son, but her son. /b The verse teaches that since the son of a gentile woman is her son alone, he is not considered related at all to his Jewish father., b Ravina said: Conclude from here /b that b the son of your daughter by a gentile /b father b is /b nevertheless b called your son, /b i.e., grandson. The Gemara asks: b Shall we say that Ravina holds that /b if b a gentile or slave engaged in intercourse with a Jewish woman, the offspring is /b of b unflawed /b lineage? The Gemara answers: There is no conclusive proof from here, because b granted, she is not a i mamzer /i , /b but nevertheless b she is still not /b of b unflawed /b lineage; rather, b she is called a Jew who is unfit /b to marry into the priesthood.,The Gemara asks with regard to Rabbi Shimon’s reasoning: Was b this /b verse not b written in /b relation to b the seven nations /b who inhabited the land of Canaan when Joshua entered Eretz Yisrael but not with regard to other nations? The Gemara responds that the words b “He will turn away” comes to include all those who would turn /b one’s grandson b away /b from God, i.e., any gentile.,The Gemara asks: b This works out well for Rabbi Shimon, who interprets the rationale /b behind the mitzva b in the verse /b and draws halakhic conclusions based on that interpretation. Although the verse is stated with regard to the seven nations, the reason for the verse applies to all other gentile nations. b However, according to the /b opinion of b the Rabbis, /b who do not draw inferences from the rationale of the verse to apply this ruling to all other nations, b from where /b do they derive b this /b i halakha /i ? The Gemara answers: b Who is the i tanna /i who disagrees with Rabbi Yosei, son of Rabbi Yehuda? It is Rabbi Shimon, /b who applies the rationale of the verse to all other nations. |
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| 6. Gregory of Nyssa, De Vita Mosis, 1.16, 2.1-2.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •birth, see also genos, metaphorical Found in books: Gray (2021) 66, 67 |
| 7. Gregory of Nyssa, Life of Makrina, 2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •birth, see also genos, metaphorical Found in books: Gray (2021) 66 |
