1. Hebrew Bible, Leviticus, 14.1-14.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 68| 14.1. "וּבַיּוֹם הַשְּׁמִינִי יִקַּח שְׁנֵי־כְבָשִׂים תְּמִימִים וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה וּשְׁלֹשָׁה עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן וְלֹג אֶחָד שָׁמֶן׃", 14.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 14.2. "זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל־הַכֹּהֵן׃", 14.2. "וְהֶעֱלָה הַכֹּהֵן אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה הַמִּזְבֵּחָה וְכִפֶּר עָלָיו הַכֹּהֵן וְטָהֵר׃", 14.3. "וְעָשָׂה אֶת־הָאֶחָד מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה מֵאֲשֶׁר תַּשִּׂיג יָדוֹ׃", 14.3. "וְיָצָא הַכֹּהֵן אֶל־מִחוּץ לַמַּחֲנֶה וְרָאָה הַכֹּהֵן וְהִנֵּה נִרְפָּא נֶגַע־הַצָּרַעַת מִן־הַצָּרוּעַ׃", 14.4. "וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃", 14.4. "וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת־הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃", 14.5. "וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.5. "וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.6. "אֶת־הַצִּפֹּר הַחַיָּה יִקַּח אֹתָהּ וְאֶת־עֵץ הָאֶרֶז וְאֶת־שְׁנִי הַתּוֹלַעַת וְאֶת־הָאֵזֹב וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה בְּדַם הַצִּפֹּר הַשְּׁחֻטָה עַל הַמַּיִם הַחַיִּים׃", 14.7. "וְהִזָּה עַל הַמִּטַּהֵר מִן־הַצָּרַעַת שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה עַל־פְּנֵי הַשָּׂדֶה׃", | 14.1. "And the LORD spoke unto Moses, saying:", 14.2. "This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest.", 14.3. "And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;", 14.4. "then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.", 14.5. "And the priest shall command to kill one of the birds in an earthen vessel over running water.", 14.6. "As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.", 14.7. "And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field.", |
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2. Josephus Flavius, Jewish Antiquities, 19.300, 20.173-20.178, 20.182-20.184 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 68 | 19.300. But after a very little while the young men of Doris, preferring a rash attempt before piety, and being naturally bold and insolent, carried a statue of Caesar into a synagogue of the Jews, and erected it there. 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.174. When the presidents of that country heard of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by that means put a stop to the disturbance for a time. 20.175. But the Jewish citizens depending on their wealth, and on that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches. 20.176. However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account, that the greatest part of the Roman soldiers that were there were either of Caesarea or Sebaste, they also for some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing stones at one another, and several were wounded, and fell on both sides, though still the Jews were the conquerors. 20.177. But when Felix saw that this quarrel was become a kind of war, he came upon them on the sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder some of the houses of the citizens, which were full of riches. 20.178. Now those Jews that were more moderate, and of principal dignity among them, were afraid of themselves, and desired of Felix that he would sound a retreat to his soldiers, and spare them for the future, and afford them room for repentance for what they had done; and Felix was prevailed upon to do so. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled. |
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3. Josephus Flavius, Jewish War, 2.266-2.270, 2.284-2.292, 2.560, 7.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 68, 126 | 2.266. 7. There was also another disturbance at Caesarea:—those Jews who were mixed with the Syrians that lived there, raising a tumult against them. The Jews pretended that the city was theirs, and said that he who built it was a Jew, meaning king Herod. The Syrians confessed also that its builder was a Jew; but they still said, however, that the city was a Grecian city; for that he who set up statues and temples in it could not design it for Jews. 2.267. On which account both parties had a contest with one another; and this contest increased so much, that it came at last to arms, and the bolder sort of them marched out to fight; for the elders of the Jews were not able to put a stop to their own people that were disposed to be tumultuous, and the Greeks thought it a shame for them to be overcome by the Jews. 2.268. Now these Jews exceeded the others in riches and strength of body; but the Grecian part had the advantage of assistance from the soldiery; for the greatest part of the Roman garrison was raised out of Syria; and being thus related to the Syrian part, they were ready to assist it. 2.269. However, the governors of the city were concerned to keep all quiet, and whenever they caught those that were most for fighting on either side, they punished them with stripes and bonds. Yet did not the sufferings of those that were caught affright the remainder, or make them desist; but they were still more and more exasperated, and deeper engaged in the sedition. 2.270. And as Felix came once into the marketplace, and commanded the Jews, when they had beaten the Syrians, to go their ways, and threatened them if they would not, and they would not obey him, he sent his soldiers out upon them, and slew a great many of them, upon which it fell out that what they had was plundered. And as the sedition still continued, he chose out the most eminent men on both sides as ambassadors to Nero, to argue about their several privileges. 2.284. 4. Now at this time it happened that the Grecians at Caesarea had been too hard for the Jews, and had obtained of Nero the government of the city, and had brought the judicial determination: at the same time began the war, in the twelfth year of the reign of Nero, and the seventeenth of the reign of Agrippa, in the month of Artemisius [Jyar]. 2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.290. Whereupon the sober and moderate part of the Jews thought it proper to have recourse to their governors again, while the seditious part, and such as were in the fervor of their youth, were vehemently inflamed to fight. The seditious also among [the Gentiles of] Caesarea stood ready for the same purpose; for they had, by agreement, sent the man to sacrifice beforehand [as ready to support him] so that it soon came to blows. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 2.560. and as they had them already cooped up together in the place of public exercises, which they had done out of the suspicion they had of them, they thought they should meet with no difficulty in the attempt; yet did they distrust their own wives, which were almost all of them addicted to the Jewish religion; 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. |
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4. Josephus Flavius, Against Apion, 1.279 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 68 | 1.279. 31. It now remains that I debate with Manetho about Moses. Now the Egyptians acknowledge him to have been a wonderful, and a divine person; nay they would willingly lay claim to him themselves, though after a most abusive and incredible manner; and pretend that he was of Heliopolis, and one of the priests of that place, and was ejected out of it among the rest, on account of his leprosy; |
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| 5. Mishnah, Sotah, 25.16 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 126 |
6. New Testament, Acts, 9.1-9.2, 9.20-9.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 126| 9.1. Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, 9.2. προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 9.20. καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν Ἰησοῦν pb n="267"/ ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. 9.21. ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον Οὐχ οὗτός ἐστιν ὁ πορθήσας ἐν Ἰερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς; 9.22. Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός. 9.23. Ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναί, συνεβουλεύσαντο οἱ Ἰουδαῖοι ἀνελεῖν αὐτόν· ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν. | 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!" 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.23. When many days were fulfilled, the Jews conspired together to kill him, |
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| 7. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 8. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
9. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 184| 96b. big strongמתני׳ /strong /big בן ט' שנים ויום אחד שבא על יבמתו ואח"כ בא עליה אחיו שהוא בן ט' שנים ויום אחד פוסל על ידו ר"ש אומר לא פוסל בן ט' שנים ויום אחד שבא על יבמתו ואח"כ בא על צרתה פוסל על ידי עצמו רבי שמעון אומר לא פוסל:, big strongגמ׳ /strong /big תניא אמר להם רבי שמעון לחכמים אם ביאה ראשונה ביאה ביאה שנייה אינה ביאה ואם ביאה ראשונה אינה ביאה ביאה שנייה נמי אינה ביאה,מתניתין דלא כבן עזאי דתניא בן עזאי אומר יש מאמר אחר מאמר בשני יבמין ויבמה אחת,ואין מאמר אחר מאמר בשתי יבמות ויבם אחד:, big strongמתני׳ /strong /big בן תשע שנים ויום אחד שבא על יבמתו ומת חולצת ולא מתייבמת נשא אשה ומת הרי זו פטורה בן תשע שנים ויום אחד שבא על יבמתו ומשהגדיל נשא אשה אחרת ומת אם לא ידע את הראשונה משהגדיל הראשונה חולצת ולא מתייבמת והשנייה או חולצת או מתייבמת,רבי שמעון אומר מייבם לאי זו שירצה וחולץ לשנייה אחד שהוא בן ט' שנים ויום אחד ואחד שהוא בן עשרים שלא הביא שתי שערות:, big strongגמ׳ /strong /big אמר רבא הא דאמור רבנן זיקת שני יבמין מיחלץ חלצה יבומי לא מיבמה לא תימא היכא דאיכא צרה דאיכא למגזר משום צרה,דהא הכא ליכא צרה מיחלץ חלצה יבומי לא מיבמה:,נשא אשה ומת כו': תנינא להא דתנו רבנן שוטה וקטן שנשאו ומתו נשותיהן פטורות מן החליצה ומן הייבום:,בן תשע וכו' משהגדיל וכו': ויעשו ביאת בן ט' כמאמר בגדול ותדחה צרה מיבום אמר רב לא עשו ביאת בן ט' כמאמר בגדול ושמואל אמר עשו ועשו וכן א"ר יוחנן עשו ועשו,ויעשו תנאי היא הך תנא דארבעה אחין גזר משום צרה,ואשמעינן בגדול וה"ה בקטן והאי דאמר גדול משום דבגדול קאי,והאי תנא דהכא סבירא ליה עשו ולא גזר משום צרה ואשמעינן בקטן והוא הדין בגדול והאי דקאמר בקטן דבקטן קאי,אזל ר' אלעזר אמר לשמעתא בי מדרשא ולא אמרה משמיה דר' יוחנן שמע רבי יוחנן איקפד עול לגביה רבי אמי ור' אסי אמרו ליה לא כך היה המעשה בבית הכנסת של טבריא בנגר שיש בראשו גלוסטרא,שנחלקו בו רבי אלעזר ורבי יוסי עד שקרעו ספר תורה בחמתן קרעו ס"ד אלא אימא שנקרע ס"ת בחמתן והיה שם רבי יוסי בן קיסמא אמר תמיה אני אם לא יהיה בית הכנסת זו עבודת כוכבים וכן הוה,הדר איקפד טפי אמר חברותא נמי,עול לגביה ר' יעקב בר אידי א"ל (יהושע יא, טו) כאשר צוה ה' את משה עבדו כן צוה משה את יהושע וכן עשה יהושע לא הסיר דבר מכל אשר צוה ה' את משה וכי על כל דבר שאמר יהושע היה אומר להם כך אמר לי משה אלא יהושע יושב ודורש סתם והכל יודעין שתורתו של משה היא אף ר' אלעזר תלמידך יושב ודורש סתם והכל יודעין כי שלך היא,אמר להם מפני מה אי אתם יודעין לפייס כבן אידי חברינו ורבי יוחנן מ"ט קפיד כולי האי דאמר רב יהודה אמר רב מאי דכתיב (תהלים סא, ה) אגורה באהלך עולמים וכי אפשר לו לאדם לגור בשני עולמים אלא אמר דוד לפני הקדוש ברוך הוא רבונו של עולם יהי רצון | 96b. strong MISHNA: /strong If a boy b aged nine years and one day had /b sexual b relations with his i yevama /i , and afterward his brother, who is /b also b nine years and one day old, had relations with her, /b the second brother b disqualifies /b her b to /b the first one. b Rabbi Shimon says /b he does b not disqualify /b her. If a minor b aged nine years and one day had relations with his i yevama /i , and afterward /b that same boy b had relations with her rival wife, /b he thereby b disqualifies her to himself, /b and both women are now forbidden to him. b Rabbi Shimon says /b he does b not disqualify /b her., strong GEMARA: /strong b It is taught /b in a i baraita /i that b Rabbi Shimon said to the Rabbis: If /b the b first sexual act /b of a nine-year-old is considered a proper act of b sexual relations, /b then the b second act is not an act /b of consequence, just as the intercourse of one adult i yavam /i after that of another adult i yavam /i is of no effect. b And if /b you say that the b first sexual act is not /b considered b a sexual act, /b the b second act /b of himself or his brother b is also not a sexual act. /b However, the Rabbis maintain that as the intercourse of a nine-year-old is like a levirate betrothal, one sexual act can take effect after another.,The Gemara comments that according to this explanation, b the mishna is not in accordance with /b the opinion of b ben Azzai. As it is taught /b in a i baraita /i that b ben Azzai says: There is levirate betrothal after levirate betrothal /b in a case b of two i yevamin /i and one i yevama /i . /b In other words, if they both performed levirate betrothal with her, their actions are effective and she is forbidden to them both. The reason is that she has ties to each of the two men, which means that each levirate betrothal is effective in forbidding the other man., b But there is no levirate betrothal after a levirate betrothal /b in a case b of two i yevamot /i and one i yavam /i , /b as the i yavam /i did not have a full-fledged levirate bond with both of them. Therefore, if he performs a levirate betrothal with one of them, he has completed the bond. In contrast, the conclusion of the mishna is that the sexual relations of a nine-year-old with two i yevamot /i is effective, and as the intercourse of a boy of this age is considered like a levirate betrothal the i tanna /i of the mishna evidently maintains that there is levirate betrothal after levirate betrothal even in a case of one i yavam /i ., strong MISHNA: /strong If a boy b aged nine years and one day had relations with his i yevama /i and died, /b that i yevama /i b performs i ḥalitza /i and may not enter into levirate marriage. /b If the minor b married a woman /b in a regular manner b and died, she is exempt /b from levirate marriage and i ḥalitza /i , as by Torah law a minor cannot marry. If a boy b aged nine years and one day had relations with his i yevama /i , and after he matured he married a different woman and /b then b died /b childless, b if he did not /b carnally b know the first /b woman b after he matured, /b but only when he was a minor, b the first one performs i ḥalitza /i and may not enter into levirate marriage, /b as she is in essence a i yevama /i who had relations with a minor, b and the second /b woman b either performs i ḥalitza /i or enters into levirate marriage, /b as she is his full-fledged wife., b Rabbi Shimon says: /b The brother b consummates levirate marriage with whichever /b woman b he chooses, and performs i ḥalitza /i with the second one. /b The mishna comments: This is the i halakha /i b both /b for a boy b who is nine years and one day old, and also /b for one b who is twenty /b years b old who has not developed two /b pubic b hairs. /b He has the status of a nine-year-old boy in this regard, as his intercourse is not considered a proper act of intercourse., strong GEMARA: /strong If a brother performed levirate betrothal with a i yevama /i and died, she has a levirate bond in relation to the remaining brothers from two deceased brothers. b Rava said: /b With regard to b that which the Rabbis said, /b that when b the bond of two i yevamin /i /b exists, b she performs i ḥalitza /i and she does not enter into levirate marriage, you should not say /b that b this /b applies only b when there is a rival wife, as there is /b reason b to decree due to a rival wife. /b The suggestion is that as the rival wife can enter into levirate marriage by Torah law, if the woman who performed levirate betrothal with the second brother was also permitted to enter into levirate marriage, people might mistakenly permit levirate marriage to two rival wives from the same family.,The proof that this is not the case is b that here, /b in the first clause of the mishna, b there is no rival wife, /b as it is referring to one woman, which means that this i yevama /i who had relations with the nine-year-old is tied by the bonds of both her first husband and the underage i yavam /i , whose intercourse is like levirate betrothal, and even so b she performs i ḥalitza /i /b but b she does not enter into levirate marriage. /b ,§ The mishna teaches that if a nine-year-old boy b married a woman and died, /b she is exempt from levirate marriage and i ḥalitza /i . The Gemara comments: b We /b already b learned this, as the Sages taught /b in a i baraita /i : With regard to b an imbecile and a minor who married /b women b and died, their wives are exempt from i ḥalitza /i and from levirate marriage, /b as the marriage of a minor or an imbecile is of no account.,§ The mishna further teaches the case of b a nine-year-old /b boy who had relations with his i yevama /i and b after he matured /b married another woman. The Gemara asks: b And let /b the Sages at least b establish the sexual relations of a nine-year-old /b to be b like the levirate betrothal of an adult, and /b it would therefore b override /b the requirement of the b rival wife to /b enter into b levirate marriage, /b in accordance with the i halakha /i of the rival wife of a woman who has the bond of two i yevamin /i . b Rav said: They did not establish the intercourse of a nine-year-old /b to be b like the levirate betrothal of an adult /b in all regards, b and Shmuel said: They certainly did. And similarly, Rabbi Yoḥa said: They certainly did. /b ,If so, the question remains: b And let them establish /b the sexual relations of a nine-year-old to be considered like levirate betrothal. Why is he able to perform levirate marriage with her rival wife? The Gemara answers: This b is /b a dispute between b i tanna’im /i . This i tanna /i /b who discusses the case b of four brothers, /b one of whom died, followed by the brother who performed levirate betrothal with the i yevama /i (31b), he maintains that the i yevama /i and her rival wife may not perform levirate marriage with one of the surviving brothers. The reason is that b he /b maintains that the Sages b decreed /b that a woman who has the bond of two deceased brothers may not perform levirate marriage b due to a rival wife. /b They must both perform i ḥalitza /i so that people will not say that two i yevamot /i from one family can perform levirate marriage., b And /b that i tanna /i b taught us /b this i halakha /i b with regard to an adult /b brother who performed levirate marriage, b and the same is true of a minor /b who had relations with her. b And /b the reason b that he stated /b the case of b an adult /b in particular is b because /b he was b referring to an adult. /b , b And /b conversely, b this i tanna /i , of /b the mishna b here, holds that they established /b the sexual relations of a minor entirely like the levirate betrothal of an adult, b and he /b maintains that the Sages b did not decree /b that a woman who has the bond of two deceased brothers may not perform levirate marriage b due to /b the case of b a rival wife. And he taught us /b this i halakha /i b with regard to a minor, and the same is true of an adult. And /b the reason b that he stated /b the case of b a minor /b in particular is b because /b he was b referring to a minor. /b ,§ b Rabbi Elazar went /b and b said this i halakha /i /b in b the study hall, but he did not state it in the name of Rabbi Yoḥa. /b Instead, he issued the i halakha /i without attribution. b Rabbi Yoḥa heard /b that Rabbi Elazar omitted mention of his name b and became angry /b with him. b Rabbi Ami and Rabbi Asi visited /b Rabbi Yoḥa, to placate him so that he would not be annoyed with his beloved disciple. b They said to him: Wasn’t there an incident in the synagogue of Tiberias involving a bolt /b that secures a door in place and b that has /b a thick b knob [ i gelustera /i ] at its end? /b The question was whether it may be moved on Shabbat as a vessel, or whether it is considered i muktze /i as raw material.,And it was stated b that Rabbi Elazar and Rabbi Yosei argued over /b this case b until /b they became so upset with each other b that they tore a Torah scroll in their anger. /b The Gemara interrupts this account to clarify exactly what happened: b Tore? /b Can it b enter your mind /b that such great Sages would intentionally tear a Torah scroll? b Rather, /b you must b say that a Torah scroll was torn through their anger. /b In the heat of their debate they pulled the scroll from one side to another until it tore. b And Rabbi Yosei ben Kisma, /b who b was there /b at the time, b said: I would be surprised if this synagogue does not become /b a place of b idolatrous worship. /b This unfortunate event is a sign that this place is unsuitable for a synagogue. b And /b indeed b this /b eventually b occurred. /b ,Rabbi Ami and Rabbi Asi cited this i baraita /i to hint to Rabbi Yoḥa how careful one must be to avoid anger. However, Rabbi Yoḥa b grew even angrier, saying: /b You are b even /b making us b colleagues /b now? Those two Sages were peers, whereas Rabbi Elazar is merely my student., b Rabbi Ya’akov bar Idi visited /b Rabbi Yoḥa and b said to him: /b The verse states: b “As God commanded His servant Moses, so did Moses command Joshua, and so did Joshua, he left nothing undone of all that the Lord commanded Moses” /b (Joshua 11:15). b Now did Joshua, with regard to every matter that he said, say to /b the Jews: b Thus Moses said to me? Rather, Joshua /b would b sit and teach /b Torah b without attributing /b his statements, b and everyone would know that it was /b from b the Torah of Moses. So too, your disciple Rabbi Elazar sits and teaches without attribution, and everyone knows that /b his teaching b is /b from b your /b instruction. Hearing this, Rabbi Yoḥa was appeased.,Later, after calming down, b he said to /b Rabbi Ami and Rabbi Asi: b Why don’t you know how to appease me like our colleague ben Idi? /b The Gemara asks: b And Rabbi Yoḥa, what is the reason /b that b he was so angry /b about this matter? The Gemara answers that this is b as Rav Yehuda said /b that b Rav said: What is /b the meaning of that b which is written: “I will dwell in Your tent in worlds” /b (Psalms 61:5), literally, forever? b And is it possible for a person to live in two worlds /b simultaneously? b Rather, David said before the Holy One, Blessed be He: Master of the Universe, let it be Your will /b |
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| 10. Epiphanius, Panarion, 30.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nymphaeum, odeum, in caesarea Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 184 |
