1. Hebrew Bible, Leviticus, 15.31-15.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116, 120| 15.31. וְהִזַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת־מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם׃ 15.32. זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע לְטָמְאָה־בָהּ׃ 15.33. וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃ | 15.31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them. 15.32. This is the law of him that hath an issue, and of him from whom the flow of seed goeth out, so that he is unclean thereby; 15.33. and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean. 12. And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.,And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.,And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female.,And in the eighth day the flesh of his foreskin shall be circumcised.,And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.,And the LORD spoke unto Moses, saying:,Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.,But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days. |
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2. Hebrew Bible, Numbers, 19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116 | 19. And it shall be a perpetual statute unto them; and he that sprinkleth the water of sprinkling shall wash his clothes; and he that toucheth the water of sprinkling shall be unclean until even.,Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.,And every open vessel, which hath no covering close-bound upon it, is unclean.,And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin.,And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times.,And the LORD spoke unto Moses and unto Aaron, saying:,Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even.,And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.,And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.,And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave.,And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt.,This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.,And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face.,And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth him shall be unclean until even.,This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.,But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean.,the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean.,And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.,And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.,And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel.,And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even.,He that toucheth the dead, even any man’s dead body, shall be unclean seven days; |
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3. Hebrew Bible, Psalms, 134.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 130| 134.2. שְׂאוּ־יְדֵכֶם קֹדֶשׁ וּבָרֲכוּ אֶת־יְהוָה׃ | 134.2. Lift up your hands to the sanctuary, And bless ye the LORD. |
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4. Hebrew Bible, Daniel, 8.2, 10.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116| 8.2. הָאַיִל אֲשֶׁר־רָאִיתָ בַּעַל הַקְּרָנָיִם מַלְכֵי מָדַי וּפָרָס׃ 8.2. וָאֶרְאֶה בֶּחָזוֹן וַיְהִי בִּרְאֹתִי וַאֲנִי בְּשׁוּשַׁן הַבִּירָה אֲשֶׁר בְּעֵילָם הַמְּדִינָה וָאֶרְאֶה בֶּחָזוֹן וַאֲנִי הָיִיתִי עַל־אוּבַל אוּלָי׃ 10.4. וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הָרִאשׁוֹן וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל׃ | 8.2. And I saw in the vision; now it was so, that when I saw, I was in Shushan the castle, which is in the province of Elam; and I saw in the vision, and I was by the stream Ulai. 10.4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Tigris, |
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5. Tosefta, Berachot, 5.6, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 130| 5.6. כיצד סדר [נטילת ידים] עד חמשה מתחילין מן הגדול מחמשה ואילך מתחילין מן הקטן עד שמגיע לחמשה וחוזר ומתחיל מן הגדול ולמקום שמים אחרונים חוזרין שם ברכה חוזרת. | |
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6. New Testament, Matthew, 17.4, 23.7-23.10, 26.25, 26.49 (1st cent. CE - 1st cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 268| 17.4. ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· 26.25. ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν Μήτι ἐγώ εἰμι, ῥαββεί; λέγει αὐτῷ Σὺ εἶπας. 26.49. καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν Χαῖρε, ῥαββεί· καὶ κατεφίλησεν αὐτόν. | 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah." 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it." 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. |
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7. New Testament, Mark, 9.5, 10.51, 11.21, 11.25, 14.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 268| 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 10.51. καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 11.21. καὶ ἀναμνησθεὶς ὁ Πέτρος λέγει αὐτῷ Ῥαββεί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. 14.45. καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῷ λέγει Ῥαββεί, καὶ κατεφίλησεν αὐτόν. | 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again." 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away." 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. |
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8. New Testament, Luke, 1.59, 2.21, 5.5, 8.24, 9.33, 9.49, 13.15, 14.5, 17.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116, 268, 303| 1.59. Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθαν περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν. 2.21. Καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλλημφθῆναι αὐτὸν ἐν τῇ κοιλία. 5.5. καὶ ἀποκριθεὶς Σίμων εἶπεν Ἐπιστάτα, διʼ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῷ ῥήματί σου χαλάσω τὰ δίκτυα. 8.24. προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες Ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα· ὁ δὲ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη. 9.33. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει. 9.49. Ἀποκριθεὶς δὲ Ἰωάνης εἶπεν Ἐπιστάτα, εἴδαμέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτὸν ὅτι οὐκ ἀκολουθεῖ μεθʼ ἡμῶν. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 14.5. καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου; 17.13. καὶ αὐτοὶ ἦραν φωνὴν λέγοντες Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. | 1.59. It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net." 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.49. John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us." 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 14.5. He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day?" 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us!" |
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9. New Testament, John, 1.38, 1.49, 3.2, 3.26, 4.31, 6.25, 7.22, 9.2, 11.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 268, 303| 1.38. στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις; 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 3.2. οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.26. καὶ ἦλθαν πρὸς τὸν Ἰωάνην καὶ εἶπαν αὐτῷ Ῥαββεί, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν. 4.31. Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες Ῥαββεί, φάγε. 6.25. καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης εἶπον αὐτῷ Ῥαββεί, πότε ὧδε γέγονας; 7.22. διὰ τοῦτο Μωυσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι ἐκ τοῦ Μωυσέως ἐστὶν ἀλλʼ ἐκ τῶν πατέρων, — καὶ [ἐν] σαββάτῳ περιτέμνετε ἄνθρωπον. 9.2. καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 11.8. λέγουσιν αὐτῷ οἱ μαθηταί Ῥαββεί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; | 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?" 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 3.26. They came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, the same baptizes, and everyone is coming to him." 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat." 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?" 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again?" |
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10. New Testament, Acts, 15.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 646| 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. | 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." |
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11. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 646| 11.24. ὑπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον, | |
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12. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613| 4.9. נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: | 4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs. |
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13. Mishnah, Parah, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613| 3.7. לֹא הָיְתָה פָרָה רוֹצָה לָצֵאת, אֵין מוֹצִיאִין עִמָּהּ שְׁחוֹרָה, שֶׁלֹּא יֹאמְרוּ, שְׁחוֹרָה שָׁחֲטוּ. וְלֹא אֲדֻמָּה, שֶׁלֹּא יֹאמְרוּ, שְׁתַּיִם שָׁחֲטוּ. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא מִשּׁוּם שֶׁנֶּאֱמַר (במדבר יט), וְהוֹצִיא אֹתָהּ, לְבַדָּהּ. וְזִקְנֵי יִשְׂרָאֵל הָיוּ מַקְדִּימִים בְּרַגְלֵיהֶם לְהַר הַמִּשְׁחָה, וּבֵית טְבִילָה הָיָה שָׁם. וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית: | 3.7. If the cow refused to go out, they may not take out with it a black one lest people say, \"They slaughtered a black cow\" nor another red [cow] lest people say, \"They slaughtered two.\" Rabbi Yose says: it was not for this reason but because it is said \"And he shall bring her out\" by herself. The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, \"It can be done only by those on whom the sun has set.\" |
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| 14. Mishnah, Makkot, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 646 |
15. Mishnah, Hagigah, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 138| 2.2. יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: | 2.2. Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court. |
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16. Mishnah, Berachot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116| 1.1. מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכֹל בִּתְרוּמָתָן, עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. מַעֲשֶׂה שֶׁבָּאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה, אָמְרוּ לוֹ, לֹא קָרִינוּ אֶת שְׁמַע. אָמַר לָהֶם, אִם לֹא עָלָה עַמּוּד הַשַּׁחַר, חַיָּבִין אַתֶּם לִקְרוֹת. וְלֹא זוֹ בִּלְבַד, אֶלָּא כָּל מַה שֶּׁאָמְרוּ חֲכָמִים עַד חֲצוֹת, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. הֶקְטֵר חֲלָבִים וְאֵבָרִים, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. וְכָל הַנֶּאֱכָלִים לְיוֹם אֶחָד, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. אִם כֵּן, לָמָּה אָמְרוּ חֲכָמִים עַד חֲצוֹת, כְּדֵי לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵרָה: | 1.1. From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression. |
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17. Josephus Flavius, Life, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 646| 10. περὶ δὲ ἑκκαίδεκα ἔτη γενόμενος ἐβουλήθην τῶν παρ' ἡμῖν αἱρέσεων ἐμπειρίαν λαβεῖν: τρεῖς δ' εἰσὶν αὗται, Φαρισαίων μὲν ἡ πρώτη, καὶ Σαδδουκαίων ἡ δευτέρα, τρίτη δ' ̓Εσσηνῶν, καθὼς πολλάκις εἴπομεν: οὕτως γὰρ ᾤμην αἱρήσεσθαι τὴν ἀρίστην, εἰ πάσας καταμάθοιμι. | |
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18. Josephus Flavius, Jewish Antiquities, 4.238, 12.293, 13.372, 18.12-18.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613, 646| 4.238. ὁ δὲ παρὰ ταῦτα ποιήσας πληγὰς μιᾷ λειπούσας τεσσαράκοντα τῷ δημοσίῳ σκύτει λαβὼν τιμωρίαν ταύτην αἰσχίστην ἐλεύθερος ὑπομενέτω, ὅτι τῷ κέρδει δουλεύσας ὕβρισε τὸ ἀξίωμα: 13.372. ̓Αλέξανδρος δὲ τῶν οἰκείων πρὸς αὐτὸν στασιασάντων, ἐπανέστη γὰρ αὐτῷ τὸ ἔθνος ἑορτῆς ἀγομένης καὶ ἑστῶτος αὐτοῦ ἐπὶ τοῦ βωμοῦ καὶ θύειν μέλλοντος κιτρίοις αὐτὸν ἔβαλλον, νόμου ὄντος παρὰ τοῖς ̓Ιουδαίοις ἐν τῇ σκηνοπηγίᾳ ἔχειν ἕκαστον θύρσους ἐκ φοινίκων καὶ κιτρίων, δεδηλώκαμεν δὲ καὶ ταῦτα ἐν ἄλλοις, προσεξελοιδόρησαν δ' αὐτὸν ὡς ἐξ αἰχμαλώτων γεγονότα καὶ τῆς τιμῆς καὶ τοῦ θύειν ἀνάξιον, 18.12. Οἵ τε γὰρ Φαρισαῖοι τὴν δίαιταν ἐξευτελίζουσιν οὐδὲν ἐς τὸ μαλακώτερον ἐνδιδόντες, ὧν τε ὁ λόγος κρίνας παρέδωκεν ἀγαθῶν ἕπονται τῇ ἡγεμονίᾳ περιμάχητον ἡγούμενοι τὴν φυλακὴν ὧν ὑπαγορεύειν ἠθέλησεν. τιμῆς γε τοῖς ἡλικίᾳ προήκουσιν παραχωροῦσιν οὐδ' ἐπ' ἀντιλέξει τῶν εἰσηγηθέντων ταῦτα οἱ θράσει ἐπαιρόμενοι. 18.12. Οὐιτέλλιος δὲ παρασκευασάμενος ὡς εἰς πόλεμον τὸν πρὸς ̓Αρέταν δυσὶ τάγμασιν ὁπλιτῶν ὅσοι τε περὶ αὐτὰ ψιλοὶ καὶ ἱππεῖς συμμαχοῦντες ἐκ τῶν ὑπὸ ̔Ρωμαίοις βασιλειῶν ἀγόμενος, ἐπὶ τῆς Πέτρας ἠπείγετο καὶ ἔσχε Πτολεμαί̈δα. 18.13. πράσσεσθαί τε εἱμαρμένῃ τὰ πάντα ἀξιοῦντες οὐδὲ τοῦ ἀνθρωπείου τὸ βουλόμενον τῆς ἐπ' αὐτοῖς ὁρμῆς ἀφαιροῦνται δοκῆσαν τῷ θεῷ κρίσιν γενέσθαι καὶ τῷ ἐκείνης βουλευτηρίῳ καὶ τῶν ἀνθρώπων τῷ ἐθελήσαντι προσχωρεῖν μετ' ἀρετῆς ἢ κακίας. 18.13. ̔Ηρώδῃ τῷ μεγάλῳ θυγατέρες ἐκ Μαριάμμης τῆς ̔Υρκανοῦ θυγατρὸς γίνονται δύο, Σαλαμψιὼ μὲν ἡ ἑτέρα, ἣ γαμεῖται Φασαήλῳ τῷ αὐτῆς ἀνεψιῷ Φασαήλου παιδὶ ὄντι τοῦ ̔Ηρώδου ἀδελφοῦ δεδωκότος τοῦ πατρὸς αὐτήν, Κύπρος δὲ ̓Αντιπάτρῳ καὶ αὐτὴ ἀνεψιῷ ̔Ηρώδου παιδὶ τῆς ἀδελφῆς Σαλώμης. 18.14. ἀθάνατόν τε ἰσχὺν ταῖς ψυχαῖς πίστις αὐτοῖς εἶναι καὶ ὑπὸ χθονὸς δικαιώσεις τε καὶ τιμὰς οἷς ἀρετῆς ἢ κακίας ἐπιτήδευσις ἐν τῷ βίῳ γέγονεν, καὶ ταῖς μὲν εἱργμὸν ἀίδιον προτίθεσθαι, ταῖς δὲ ῥᾳστώνην τοῦ ἀναβιοῦν. 18.14. ̓Αλεξάνδρῳ δὲ Τιγράνης ὁμώνυμος τῷ ἀδελφῷ γίνεται παῖς καὶ βασιλεὺς ̓Αρμενίας ὑπὸ Νέρωνος ἐκπέμπεται υἱός τε ̓Αλέξανδρος αὐτῷ γίνεται. γαμεῖ δ' οὗτος ̓Αντιόχου τοῦ Κομμαγηνῶν βασιλέως θυγατέρα ̓Ιωτάπην, ἡσίοδός τε τῆς ἐν Κιλικίᾳ Οὐεσπασιανὸς αὐτὸν ἵσταται βασιλέα. 18.15. καὶ δι' αὐτὰ τοῖς τε δήμοις πιθανώτατοι τυγχάνουσιν καὶ ὁπόσα θεῖα εὐχῶν τε ἔχεται καὶ ἱερῶν ποιήσεως ἐξηγήσει τῇ ἐκείνων τυγχάνουσιν πρασσόμενα. εἰς τοσόνδε ἀρετῆς αὐτοῖς αἱ πόλεις ἐμαρτύρησαν ἐπιτηδεύσει τοῦ ἐπὶ πᾶσι κρείσσονος ἔν τε τῇ διαίτῃ τοῦ βίου καὶ λόγοις. 18.15. οὐ μὴν ἐπὶ πλεῖόν γε ̔Ηρώδης ἐνέμεινε τοῖς δεδογμένοις, καίτοι γε οὐδ' ὣς ἀρκοῦντα ἦν: ἐν γὰρ Τύρῳ παρὰ συνουσίαν ὑπὸ οἴνου γενομένων αὐτοῖς λοιδοριῶν, ἀνεκτὸν οὐχ ἡγησάμενος ̓Αγρίππας τοῦ ̔Ηρώδου τε ἐπονειδίσαντος εἰς ἀπορίαν καὶ τροφῆς ἀναγκαίας μετάδοσιν, ὡς Φλάκκον τὸν ὑπατικὸν εἴσεισιν φίλον ἐπὶ ̔Ρώμης τὰ μάλιστα αὐτῷ γεγονότα πρότερον: Συρίαν δὲ ἐν τῷ τότε διεῖπεν. 18.16. Σαδδουκαίοις δὲ τὰς ψυχὰς ὁ λόγος συναφανίζει τοῖς σώμασι, φυλακῇ δὲ οὐδαμῶς τινων μεταποίησις αὐτοῖς ἢ τῶν νόμων: πρὸς γὰρ τοὺς διδασκάλους σοφίας, ἣν μετίασιν, ἀμφιλογεῖν ἀρετὴν ἀριθμοῦσιν. 18.16. ἡ δὲ ὑπισχνεῖτο, καὶ ὁ ̓Αλέξανδρος πέντε τάλαντα αὐτοῖς ἐν τῇ ̓Αλεξανδρείᾳ δοὺς τὸ λοιπὸν ἐν Δικαιαρχείᾳ γενομένοις παρέξειν ἐπηγγέλλετο, δεδιὼς τοῦ ̓Αγρίππου τὸ εἰς τὰ ἀναλώματα ἕτοιμον. καὶ Κύπρος μὲν ἀπαλλάξασα τὸν ἄνδρα ἐπὶ τῆς ̓Ιταλίας πλευσούμενον αὐτὴ μετὰ τῶν τέκνων ἐπὶ ̓Ιουδαίας ἀνέζευξεν. 18.17. εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν. 18.17. οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν. | 4.238. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; |
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19. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613| 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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| 20. Tosefta, Sukkah, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613 |
| 21. Tosefta, Shabbat, 7, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 138 |
| 22. Tosefta, Pesahim, 4.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613 |
23. Tosefta, Parah, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613| 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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24. Mishnah, Avot, 1.12-1.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 138| 1.12. הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: 1.13. הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: 1.14. הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי: 1.15. שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת: | 1.12. Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah. 1.13. He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away. 1.14. He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when? 1.15. Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countece. |
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25. Babylonian Talmud, Sukkah, 48b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 613 48b. כמין שני חוטמין דקין (ואחד) מעובה ואחד דק כדי שיהו שניהם כלין בבת אחת מערבו של מים מזרחו של יין עירה של מים לתוך של יין ושל יין לתוך של מים יצא,ר' יהודה אומר בלוג היה מנסך כל שמונה ולמנסך אומר לו הגבה ידך שפעם אחד נסך אחד על גבי רגליו ורגמוהו כל העם באתרוגיהן,כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח ומניחה בלשכה נשפכה נתגלתה היה ממלא מן הכיור שהיין והמים מגולין פסולין לגבי מזבח:,| 48b. with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact.,Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.,Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.,From where are these matters derived? Rav Eina said that it is as the verse states: “With joy [sason] you shall draw water out of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.,Apropos this verse, the Gemara relates: There were these two heretics, one named Sason and one named Simḥa. Sason said to Simḥa: I am superior to you, as it is written: “They shall obtain joy [sason] and happiness [simḥa], and sorrow and sighing shall flee” (Isaiah 35:10). The verse mentions joy first. Simḥa said to Sason, On the contrary, I am superior to you, as it is written: “There was happiness [simḥa] and joy [sason] for the Jews” (Esther 8:17). Sason said to Simḥa: One day they will dismiss you and render you a messenger [parvanka], as it is written: “For you shall go out with happiness [simḥa]” (Isaiah 55:12). Simḥa said to Sason: One day they will dismiss you and draw water with you, as it is written: “With joy [sason] you shall draw water.”,The Gemara relates a similar incident: A certain heretic named Sason said to Rabbi Abbahu: You are all destined to draw water for me in the World-to-Come, as it is written: “With sason you shall draw water.” Rabbi Abbahu said to him: If it had been written: For sason, it would have been as you say; now that it is written: With sason, it means that the skin of that man, you, will be rendered a wineskin, and we will draw water with it.,§ The mishna continues: The priest ascended the ramp of the altar and turned to his left. The Sages taught: All who ascend the altar ascend and turn via the right, and circle the altar, and descend via the left. This is the case except for one ascending to perform one of these three tasks, as the ones who perform these tasks ascend via the left, and then turn on their heel and return in the direction that they came. And these tasks are: The water libation, and the wine libation, and the bird sacrificed as a burnt-offering when there were too many priests engaged in the sacrifice of these burnt-offerings in the preferred location east of the altar. When that was the case, additional priests engaged in sacrificing the same offering would pinch the neck of the bird west of the altar.,The mishna continues: Rabbi Yehuda said that they were limestone, not silver, basins, but they would blacken due to the wine. The Gemara asks: Granted, the basin for wine blackened due to the wine; however, why did the basin for water blacken? The Gemara answers: Since the Master said in the mishna: However, if one inadvertently poured the contents of the basin of water into the basin of wine or the contents of the basin of wine into the basin of water, he fulfilled his obligation. Then even the basin for water would come to blacken over the course of time as well.,§ The mishna continues: And the two basins were perforated at the bottom with two thin, perforated, nose-like protrusions, one broad and one thin. The Gemara asks: Let us say that the mishna is in accordance with the opinion of Rabbi Yehuda and not with that of the Rabbis, as we learned in the mishna that Rabbi Yehuda says: One would pour the water with a vessel that had a capacity of one log on all eight days of the Festival, unlike the wine libation, for which a three-log basin was used. According to his opinion, there is a difference between the capacity of the wine vessel and that of the water vessel; therefore, it is clear why the opening in the wine vessel was broader. As, if the mishna is in accordance with the opinion of the Rabbis, they are the same as the capacity of the water basin, three log. Why, then, were there different sized openings?,The Gemara answers: Even if you say that the mishna is in accordance with the opinion of the Rabbis, the reason for the different-sized openings is that wine is thick and water is thin, and therefore wine flows more slowly than water. In order to ensure that the emptying of both basins would conclude simultaneously, the wine basin required a wider opening.,So too, it is reasonable to establish that the mishna is in accordance with the opinion of the Rabbis, as, if it is in accordance with the opinion of Rabbi Yehuda, unlike the description of the two openings in the mishna as broad and thin, elsewhere he is of the opinion that the openings as wide and narrow, as it was taught in a baraita that Rabbi Yehuda says: There were two small pipes there, one for water and one for wine. The mouth of the pipe for wine was wide and the mouth of the pipe for water was narrow, so that the emptying of both basins would conclude simultaneously. The disparity between wide and narrow is greater than the disparity between broad and thin, thereby facilitating the simultaneous emptying of the three-log and one-log basins according to Rabbi Yehuda. The Gemara concludes: Indeed, learn from it that the mishna is not in accordance with the opinion of Rabbi Yehuda.,§ The mishna continues: The basin to the west of the altar was for water, and the basin to the east of the altar was for wine, and they would tell the one pouring the water to raise his hand. The Sages taught: There was an incident involving one Sadducee priest who poured the water on his feet, and in anger all the people pelted him with their etrogim. And that day, the horn of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section, not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state. | |
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| 26. Babylonian Talmud, Hulin, 105b, 105a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 130 |
27. Babylonian Talmud, Berachot, 42a, 52a, 52b, 2a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116 2a. מתני׳ | 2a. The beginning of tractate Berakhot, the first tractate in the first of the six orders of Mishna, opens with a discussion of the recitation of Shema, as the recitation of Shema encompasses an acceptance of the yoke of Heaven and of the mitzvot, and as such, forms the basis for all subsequent teachings. The Mishna opens with the laws regarding the appropriate time to recite Shema: rrFrom when, that is, from what time, does one recite Shema in the evening? From the time when the priests enter to partake of their teruma. Until when does the time for the recitation of the evening Shema extend? Until the end of the first watch. The term used in the Torah (Deuteronomy 6:7) to indicate the time for the recitation of the evening Shema is beshokhbekha, when you lie down, which refers to the time in which individuals go to sleep. Therefore, the time for the recitation of Shema is the first portion of the night, when individuals typically prepare for sleep. That is the statement of Rabbi Eliezer.,The Rabbis say: The time for the recitation of the evening Shema is until midnight.,Rabban Gamliel says: One may recite Shema until dawn, indicating that beshokhbekha is to be understood as a reference to the entire time people sleep in their beds, the whole night.,The mishna relates that Rabban Gamliel practiced in accordance with his ruling. There was an incident where Rabban Gamliel’s sons returned very late from a wedding hall. They said to him, as they had been preoccupied with celebrating with the groom and bride: We did not recite Shema. He said to them: If the dawn has not yet arrived, you are obligated to recite Shema. Since Rabban Gamliel’s opinion disagreed with that of the Rabbis, he explained to his sons that the Rabbis actually agree with him, and that it is not only with regard to the halakha of the recitation of Shema, but rather, wherever the Sages say until midnight, the mitzva may be performed until dawn.,Rabban Gamliel cites several cases in support of his claim, such as the burning of fats and limbs on the altar. Due to the quantity of offerings each day, the priests were often unable to complete the burning of all of the fats and limbs, so they continued to be burned into the night, as it is written: “This is the law of the burnt offering: The burnt offering shall remain upon the pyre on the altar all night until morning, while the fire on the altar burns it” (Leviticus 6:2). And, with regard to all sacrifices, such as the sin-offerings and the guilt-offerings that are eaten for one day and night; although the Sages state that they may be eaten only until midnight, by Torah law they may be eaten until dawn. This is in accordance with the verse: “On the day on which it is offered must you eat. Do not leave it until the morning” (Leviticus 7:15). If so, why did the Sages say that they may be eaten only until midnight? This is in order to distance a person from transgression, as if one believes that he has until dawn to perform the mitzva, he might be negligent and postpone it until the opportunity to perform the mitzva has passed.,Shema with the question: From when does one recite Shema in the evening? With regard to this question, the Gemara asks: On the basis of what prior knowledge does the tanna of our mishna ask: From when? It would seem from his question that the obligation to recite Shema in the evening was already established, and that the tanna seeks only to clarify details that relate to it. But our mishna is the very first mishna in the Talmud.,The Gemara asks: And furthermore, what distinguishes the evening Shema, that it was taught first? Let the tanna teach regarding the recitation of the morning Shema first. Since most mitzvot apply during the day, the tanna should discuss the morning Shema before discussing the evening Shema, just as the daily morning offering is discussed before the evening offering (Tosefot HaRosh).,The Gemara offers a single response to both questions: The tanna bases himself on the verse as it is written: “You will talk of them when you sit in your home, and when you walk along the way, when you lie down, and when you arise” (Deuteronomy 6:7). By teaching the laws of the evening Shema first, the tanna has established that the teachings of the Oral Torah correspond to that which is taught in the Written Torah. And based on the Written Torah, the tanna teaches the oral law: When is the time for the recitation of Shema of lying down as commanded in the Torah? From when the priests enter to partake of their teruma. Just as the Written Torah begins with the evening Shema, so too must the Oral Torah.,However, there is another possible explanation for why the mishna opens with the evening Shema rather than with the morning Shema. If you wish, you could say instead that the tanna derives the precedence of the evening Shema from the order of the creation of the world. As it is written in the story of creation: “And there was evening, and there was morning, one day” (Genesis 1:5). According to this verse, day begins with the evening and not the morning. For both of these reasons it was appropriate to open the discussion of the laws of the recitation of Shema with the evening Shema.,The Gemara asks: If so, why does the latter clause of the mishna, which appears later in the chapter, teach: In the morning one recites two blessings before Shema and one blessing afterward, and in the evening one recites two blessings before Shema and two afterward? Based upon the above reasoning, the mishna should have taught the blessing recited before and after the evening Shema first.,The Gemara answers: Indeed, the tanna began by discussing the laws regarding the recitation of the evening Shema, and then taught the laws regarding the recitation of the morning Shema. Once he was already dealing with the morning Shema, he explained the matters of the morning Shema, and then explained the matters of the evening Shema.,The Gemara proceeds to clarify the rest of the mishna. The Master said in the mishna that the beginning of the period when one recites Shema in the evening is when the priests enter to partake of their teruma. However, this does not specify a definitive time. When do the priests enter to partake of their teruma? From the time of the emergence of the stars. If that is the case, then let the tanna teach that the time for the recitation of the evening Shema is from the time of the emergence of the stars.,The Gemara responds: Indeed it would have been simpler to say that the time for the recitation of the evening Shema begins with the emergence of the stars, but the particular expression used by the tanna teaches us another matter in passing: When do priests partake of their teruma? From the time of the emergence of the stars. And the tanna teaches us a new halakha parenthetically: failure to bring an atonement offering does not prevent a priest from eating teruma. In cases where an impure priest is required to immerse himself in a ritual bath and bring an atonement offering, even if he already immersed himself, he is not completely ritually pure until he brings the atonement offering. Nevertheless, he is still permitted to partake of teruma. Taught in passing in our mishna, this is articulated fully in a baraita, based on a close reading of the biblical passages. As it was taught in a baraita with regard to the laws of ritual impurity, it is said: “One who touches it remains impure until evening. He should not eat of the consecrated items and he must wash his flesh with water. And the sun sets and it is purified. Afterwards, he may eat from the teruma, for it is his bread” (Leviticus 22:6–7). From the passage: “And the sun sets and it is purified,” that the absence of the setting of his sun prevents him from partaking of teruma, but failure to bring the atonement offering does not prevent him from partaking of teruma, may be inferred.,The Gemara discusses the proof offered in the baraita: From where do we know that the phrase: “And the sun sets” refers to the complete setting of the sun, and therefore, “and it is purified” refers to the fact that the day is pure, i.e., and the sun sets and it is purified is one phrase meaning that the sun will set, the air will clear, and the stars will emerge (Rav Hai Gaon)? | |
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| 28. Anon., Avot Derabbi Nathan A, 13, 12 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 138 |
| 29. Palestinian Talmud, Ber 1 (2D), 1 Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 130 |
| 30. Babylonian Talmud, Mekhilta De-Rabbi Shimon, 12.1 Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116 |
| 31. Babylonian Talmud, Bablonian Talmud (Bavli), 4 Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 116 |
| 32. Palestinian Talmud, Ber 8 (12A), 8 Tagged with subjects: •multiform (~ judaism, pharisaism) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 130 |
