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239 results for "oral"

1. Septuagint, Deuteronomy, 8.3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 209

2. Septuagint, Baruch, 29.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tradition,, oral Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 123

3. Hebrew Bible, Song of Songs, 1.12, 2.8-2.14, 3.1-3.4, 5.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 5; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 241

1.12. "עַד־שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ׃", 2.8. "קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃", 2.9. "דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃", 2.11. "כִּי־הִנֵּה הסתו [הַסְּתָיו] עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ׃", 2.12. "הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ׃", 2.13. "הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃", 2.14. "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃", 3.1. "עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃", 3.1. "עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃", 3.2. "אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃", 3.3. "מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם׃", 3.4. "כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃",

1.12. While the king sat at his table, My spikenard sent forth its fragrance. 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.10. My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away. 2.11. For, lo, the winter is past, The rain is over and gone; 2.12. The flowers appear on the earth; The time of singing is come, And the voice of the turtle is heard in our land; 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 3.2. ’I will rise now, and go about the city, In the streets and in the broad ways, I will seek him whom my soul loveth.’ I sought him, but I found him not. 3.3. The watchmen that go about the city found me: ‘Saw ye him whom my soul loveth?’ 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’

4. Hebrew Bible, Psalms, 109.18, 119.126 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 204

109.18. "וַיִּלְבַּשׁ קְלָלָה כְּמַדּוֹ וַתָּבֹא כַמַּיִם בְּקִרְבּוֹ וְכַשֶּׁמֶן בְּעַצְמוֹתָיו׃", 119.126. "עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃",

109.18. "He clothed himself also with cursing as with his raiment, And it is come into his inward parts like water, And like oil into his bones.", 119.126. "It is time for the LORD to work; They have made void Thy law.",

5. Hebrew Bible, Proverbs, 25.1, 30.1, 31.1, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 234

25.1. "פֶּן־יְחַסֶּדְךָ שֹׁמֵעַ וְדִבָּתְךָ לֹא תָשׁוּב׃", 25.1. "גַּם־אֵלֶּה מִשְׁלֵי שְׁלֹמֹה אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ־יְהוּדָה׃", 30.1. "דִּבְרֵי אָגוּר בִּן־יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל׃", 30.1. "אַל־תַּלְשֵׁן עֶבֶד אֶל־אדנו [אֲדֹנָיו] פֶּן־יְקַלֶּלְךָ וְאָשָׁמְתָּ׃", 31.1. "דִּבְרֵי לְמוּאֵל מֶלֶךְ מַשָּׂא אֲ‍שֶׁר־יִסְּרַתּוּ אִמּוֹ׃", 31.1. "אֵשֶׁת־חַיִל מִי יִמְצָא וְרָחֹק מִפְּנִינִים מִכְרָהּ׃", 31.11. "בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃", 31.12. "גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃", 31.13. "דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃", 31.14. "הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃", 31.15. "וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃", 31.16. "זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃", 31.17. "חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃", 31.18. "טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃", 31.19. "יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃", 31.21. "לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃", 31.22. "מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃", 31.23. "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃", 31.24. "סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃", 31.25. "עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃", 31.26. "פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃", 31.27. "צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃", 31.28. "קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃", 31.29. "רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃", 31.31. "תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃",

25.1. "These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.", 30.1. "The words of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal:", 31.1. "The words of king Lemuel; the burden wherewith his mother corrected him.", 31.10. "A woman of valour who can find? For her price is far above rubies.", 31.11. "The heart of her husband doth safely trust in her, and he hath no lack of gain.", 31.12. "She doeth him good and not evil all the days of her life.", 31.13. "She seeketh wool and flax, and worketh willingly with her hands.", 31.14. "She is like the merchant-ships; she bringeth her food from afar.", 31.15. "She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens.", 31.16. "She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard.", 31.17. "She girdeth her loins with strength, And maketh strong her arms.", 31.18. "She perceiveth that her merchandise is good; Her lamp goeth not out by night.", 31.19. "She layeth her hands to the distaff, And her hands hold the spindle.", 31.20. "She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy.", 31.21. "She is not afraid of the snow for her household; For all her household are clothed with scarlet.", 31.22. "She maketh for herself coverlets; Her clothing is fine linen and purple.", 31.23. "Her husband is known in the gates, When he sitteth among the elders of the land.", 31.24. "She maketh linen garments and selleth them; And delivereth girdles unto the merchant.", 31.25. "Strength and dignity are her clothing; And she laugheth at the time to come.", 31.26. "She openeth her mouth with wisdom; And the law of kindness is on her tongue.", 31.27. "She looketh well to the ways of her household, And eateth not the bread of idleness.", 31.28. "Her children rise up, and call her blessed; Her husband also, and he praiseth her:", 31.29. "’Many daughters have done valiantly, But thou excellest them all.’", 31.30. "Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.", 31.31. "Give her of the fruit of her hands; And let her works praise her in the gates.",

6. Hebrew Bible, Numbers, 5.21, 5.27, 19.14, 33.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tradition, •tradition, oral Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24, 91

5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", 33.2. "וַיִּכְתֹּב מֹשֶׁה אֶת־מוֹצָאֵיהֶם לְמַסְעֵיהֶם עַל־פִּי יְהוָה וְאֵלֶּה מַסְעֵיהֶם לְמוֹצָאֵיהֶם׃", 33.2. "וַיִּסְעוּ מֵרִמֹּן פָּרֶץ וַיַּחֲנוּ בְּלִבְנָה׃",

5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 19.14. "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.", 33.2. "And Moses wrote their goings forth, stage by stage, by the commandment of the LORD; and these are their stages at their goings forth.",

7. Hebrew Bible, Leviticus, 6.2, 6.7, 7.1, 7.11, 23.39, 26.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tradition, oral •oral tora, ancestral traditions (pharisees) Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 91, 185

6.2. "צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃", 6.2. "כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃", 6.7. "וְזֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי־אַהֲרֹן לִפְנֵי יְהוָה אֶל־פְּנֵי הַמִּזְבֵּחַ׃", 7.1. "וְכָל־מִנְחָה בְלוּלָה־בַשֶּׁמֶן וַחֲרֵבָה לְכָל־בְּנֵי אַהֲרֹן תִּהְיֶה אִישׁ כְּאָחִיו׃", 7.1. "וְזֹאת תּוֹרַת הָאָשָׁם קֹדֶשׁ קָדָשִׁים הוּא׃", 7.11. "וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַיהוָה׃", 23.39. "אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃", 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃",

6.2. "Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby.", 6.7. "And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar.", 7.1. "And this is the law of the guilt-offering: it is most holy.", 7.11. "And this is the law of the sacrifice of peace-offerings, which one may offer unto the LORD.", 23.39. "Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.", 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.",

8. Hebrew Bible, Job, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 78

42.16. "וַיְחִי אִיּוֹב אַחֲרֵי־זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה וירא [וַיִּרְאֶה] אֶת־בָּנָיו וְאֶת־בְּנֵי בָנָיו אַרְבָּעָה דֹּרוֹת׃",

42.16. "And after this Job lived a hundred and forty years, and saw his sons, and his sons’sons, even four generations.",

9. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24

31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃",

31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.",

10. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 148

9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃",

9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.",

11. Hebrew Bible, Exodus, 12.8, 21.1, 24.1, 24.4, 30.11-30.16, 38.25-38.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 4, 24, 109; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 65; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 132

12.8. "וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃", 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", 24.1. "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃", 24.1. "וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 30.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 30.12. "כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃", 30.13. "זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃", 30.14. "כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃", 30.15. "הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 30.16. "וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 38.25. "וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְאֶלֶף וּשְׁבַע מֵאוֹת וַחֲמִשָּׁה וְשִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ׃", 38.26. "בֶּקַע לַגֻּלְגֹּלֶת מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ לְכֹל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְשֵׁשׁ־מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים׃",

12.8. "And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.", 21.1. "Now these are the ordices which thou shalt set before them.", 24.1. "And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 30.11. "And the LORD spoke unto Moses, saying:", 30.12. "’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.", 30.13. "This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD.", 30.14. "Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.", 30.15. "The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.", 30.16. "And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’", 38.25. "And the silver of them that were numbered of the congregation was a hundred talents, and a thousand seven hundred and three-score and fifteen shekels, after the shekel of the sanctuary:", 38.26. "a beka a head, that is, half a shekel, after the shekel of the sanctuary, for every one that passed over to them that are numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.",

12. Hesiod, Theogony, 53-55, 915-917 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 69

917. The scorching winds and blazing thunderbolt,

13. Hebrew Bible, 2 Kings, 24.8-24.17, 25.1-25.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 160

24.8. "בֶּן־שְׁמֹנֶה עֶשְׂרֵה שָׁנָה יְהוֹיָכִין בְּמָלְכוֹ וּשְׁלֹשָׁה חֳדָשִׁים מָלַךְ בִּירוּשָׁלִָם וְשֵׁם אִמּוֹ נְחֻשְׁתָּא בַת־אֶלְנָתָן מִירוּשָׁלִָם׃", 24.9. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשָׂה אָבִיו׃", 24.11. "וַיָּבֹא נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל עַל־הָעִיר וַעֲבָדָיו צָרִים עָלֶיהָ׃", 24.12. "וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃", 24.13. "וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 24.14. "וְהִגְלָה אֶת־כָּל־יְרוּשָׁלִַם וְאֶת־כָּל־הַשָּׂרִים וְאֵת כָּל־גִּבּוֹרֵי הַחַיִל עשרה [עֲשֶׂרֶת] אֲלָפִים גּוֹלֶה וְכָל־הֶחָרָשׁ וְהַמַּסְגֵּר לֹא נִשְׁאַר זוּלַת דַּלַּת עַם־הָאָרֶץ׃", 24.15. "וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃", 24.16. "וְאֵת כָּל־אַנְשֵׁי הַחַיִל שִׁבְעַת אֲלָפִים וְהֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף הַכֹּל גִּבּוֹרִים עֹשֵׂי מִלְחָמָה וַיְבִיאֵם מֶלֶךְ־בָּבֶל גּוֹלָה בָּבֶלָה׃", 24.17. "וַיַּמְלֵךְ מֶלֶךְ־בָּבֶל אֶת־מַתַּנְיָה דֹדוֹ תַּחְתָּיו וַיַּסֵּב אֶת־שְׁמוֹ צִדְקִיָּהוּ׃", 25.1. "וְאֶת־חוֹמֹת יְרוּשָׁלִַם סָבִיב נָתְצוּ כָּל־חֵיל כַּשְׂדִּים אֲשֶׁר רַב־טַבָּחִים׃", 25.1. "וַיְהִי בִשְׁנַת הַתְּשִׁיעִית לְמָלְכוֹ בַּחֹדֶשׁ הָעֲשִׂירִי בֶּעָשׂוֹר לַחֹדֶשׁ בָּא נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל הוּא וְכָל־חֵילוֹ עַל־יְרוּשָׁלִַם וַיִּחַן עָלֶיהָ וַיִּבְנוּ עָלֶיהָ דָּיֵק סָבִיב׃", 25.2. "וַיִּקַּח אֹתָם נְבוּזַרְאֲדָן רַב־טַבָּחִים וַיֹּלֶךְ אֹתָם עַל־מֶלֶךְ בָּבֶל רִבְלָתָה׃", 25.2. "וַתָּבֹא הָעִיר בַּמָּצוֹר עַד עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ צִדְקִיָּהוּ׃", 25.3. "בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וְלֹא־הָיָה לֶחֶם לְעַם הָאָרֶץ׃", 25.3. "וַאֲרֻחָתוֹ אֲרֻחַת תָּמִיד נִתְּנָה־לּוֹ מֵאֵת הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ כֹּל יְמֵי חַיָּו׃", 25.4. "וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃", 25.5. "וַיִּרְדְּפוּ חֵיל־כַּשְׂדִּים אַחַר הַמֶּלֶךְ וַיַּשִּׂגוּ אֹתוֹ בְּעַרְבוֹת יְרֵחוֹ וְכָל־חֵילוֹ נָפֹצוּ מֵעָלָיו׃", 25.6. "וַיִּתְפְּשׂוּ אֶת־הַמֶּלֶךְ וַיַּעֲלוּ אֹתוֹ אֶל־מֶלֶךְ בָּבֶל רִבְלָתָה וַיְדַבְּרוּ אִתּוֹ מִשְׁפָּט׃", 25.7. "וְאֶת־בְּנֵי צִדְקִיָּהוּ שָׁחֲטוּ לְעֵינָיו וְאֶת־עֵינֵי צִדְקִיָּהוּ עִוֵּר וַיַּאַסְרֵהוּ בַנְחֻשְׁתַּיִם וַיְבִאֵהוּ בָּבֶל׃",

24.8. "Jehoiachin was eighteen years old when he began to reign; and he reigned in Jerusalem three months; and his mother’s name was Nehushta the daughter of Elnathan of Jerusalem.", 24.9. "And he did that which was evil in the sight of the LORD, according to all that his father had done.", 24.10. "At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.", 24.11. "And Nebuchadnezzar king of Babylon came unto the city, while his servants were besieging it.", 24.12. "And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign.", 24.13. "And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.", 24.14. "And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land.", 24.15. "And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon.", 24.16. "And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon.", 24.17. "And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah.", 25.1. "And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about.", 25.2. "So the city was besieged unto the eleventh year of king Zedekiah.", 25.3. "On the ninth day of the [fourth] month the famine was sore in the city, so that there was no bread for the people of the land.", 25.4. "Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah.", 25.5. "But the army of the Chaldeans pursued after the king, and overtook him in the plains of Jericho; and all his army was scattered from him.", 25.6. "Then they took the king, and carried him up unto the king of Babylon to Riblah; and they gave judgment upon him.", 25.7. "And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon.",

14. Septuagint, Isaiah, 29.23 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 49

15. Hebrew Bible, 1 Samuel, 26.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 145

26.19. "וְעַתָּה יִשְׁמַע־נָא אֲדֹנִי הַמֶּלֶךְ אֵת דִּבְרֵי עַבְדּוֹ אִם־יְהוָה הֱסִיתְךָ בִי יָרַח מִנְחָה וְאִם בְּנֵי הָאָדָם אֲרוּרִים הֵם לִפְנֵי יְהוָה כִּי־גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יְהוָה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים׃",

26.19. "Now therefore I pray thee, let my lord the king hear the words of his servant. If the Lord has stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the Lord; for they have driven me out this day from being joined to the inheritance of the Lord, saying, Go, serve other gods.",

16. Hebrew Bible, Isaiah, 30.10, 54.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tradition, oral •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 43

54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃",

30.10. "That say to the seers: ‘See not’, and to the prophets: ‘Prophesy not unto us right things, speak unto us smooth things, prophesy delusions;", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.",

17. Hebrew Bible, Amos, 8.5 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 132

8.5. "לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃",

8.5. "Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;",

18. Hebrew Bible, Joshua, 3.13-3.17, 5.2-5.9, 10.12-10.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 129

3.13. "וְהָיָה כְּנוֹחַ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן יְהוָה אֲדוֹן כָּל־הָאָרֶץ בְּמֵי הַיַּרְדֵּן מֵי הַיַּרְדֵּן יִכָּרֵתוּן הַמַּיִם הַיֹּרְדִים מִלְמָעְלָה וְיַעַמְדוּ נֵד אֶחָד׃", 3.14. "וַיְהִי בִּנְסֹעַ הָעָם מֵאָהֳלֵיהֶם לַעֲבֹר אֶת־הַיַּרְדֵּן וְהַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן הַבְּרִית לִפְנֵי הָעָם׃", 3.15. "וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃", 3.16. "וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃", 3.17. "וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן בְּרִית־יְהוָה בֶּחָרָבָה בְּתוֹךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגּוֹי לַעֲבֹר אֶת־הַיַּרְדֵּן׃", 5.2. "בָּעֵת הַהִיא אָמַר יְהוָה אֶל־יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַרְבוֹת צֻרִים וְשׁוּב מֹל אֶת־בְּנֵי־יִשְׂרָאֵל שֵׁנִית׃", 5.3. "וַיַּעַשׂ־לוֹ יְהוֹשֻׁעַ חַרְבוֹת צֻרִים וַיָּמָל אֶת־בְּנֵי יִשְׂרָאֵל אֶל־גִּבְעַת הָעֲרָלוֹת׃", 5.4. "וְזֶה הַדָּבָר אֲשֶׁר־מָל יְהוֹשֻׁעַ כָּל־הָעָם הַיֹּצֵא מִמִּצְרַיִם הַזְּכָרִים כֹּל אַנְשֵׁי הַמִּלְחָמָה מֵתוּ בַמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרָיִם׃", 5.5. "כִּי־מֻלִים הָיוּ כָּל־הָעָם הַיֹּצְאִים וְכָל־הָעָם הַיִּלֹּדִים בַּמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרַיִם לֹא־מָלוּ׃", 5.6. "כִּי אַרְבָּעִים שָׁנָה הָלְכוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר עַד־תֹּם כָּל־הַגּוֹי אַנְשֵׁי הַמִּלְחָמָה הַיֹּצְאִים מִמִּצְרַיִם אֲשֶׁר לֹא־שָׁמְעוּ בְּקוֹל יְהוָה אֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם לְבִלְתִּי הַרְאוֹתָם אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבוֹתָם לָתֶת לָנוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 5.7. "וְאֶת־בְּנֵיהֶם הֵקִים תַּחְתָּם אֹתָם מָל יְהוֹשֻׁעַ כִּי־עֲרֵלִים הָיוּ כִּי לֹא־מָלוּ אוֹתָם בַּדָּרֶךְ׃", 5.8. "וַיְהִי כַּאֲשֶׁר־תַּמּוּ כָל־הַגּוֹי לְהִמּוֹל וַיֵּשְׁבוּ תַחְתָּם בַּמַּחֲנֶה עַד חֲיוֹתָם׃", 5.9. "וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּה׃", 10.12. "אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃", 10.13. "וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃", 10.14. "וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃", 10.15. "וַיָּשָׁב יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ אֶל־הַמַּחֲנֶה הַגִּלְגָּלָה׃",

3.13. "And it shall come to pass, when the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, even the waters that come down from above; and they shall stand in one heap.’", 3.14. "And it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bore the ark of the covet being before the people;", 3.15. "and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—", 3.16. "that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho.", 3.17. "And the priests that bore the ark of the covet of the LORD stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan.", 5.2. "At that time the LORD said unto Joshua: ‘Make thee knives of flint, and circumcise again the children of Israel the second time.’", 5.3. "And Joshua made him knives of flint, and circumcised the children of Israel at Gibeath-ha-araloth.", 5.4. "And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt.", 5.5. "For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised.", 5.6. "For the children of Israel walked forty years in the wilderness, till all the nation, even the men of war that came forth out of Egypt, were consumed, because they hearkened not unto the voice of the LORD; unto whom the LORD swore that He would not let them see the land which the LORD swore unto their fathers that He would give us, a land flowing with milk and honey.", 5.7. "And He raised up their children in their stead; them did Joshua circumcise; for they were uncircumcised, because they had not been circumcised by the way.", 5.8. "And it came to pass, when all the nation were circumcised, every one of them, that they abode in their places in the camp, till they were whole.", 5.9. "And the LORD said unto Joshua: ‘This day have I rolled away the reproach of Egypt from off you.’ Wherefore the name of that place was called Gilgal, unto this day.", 10.12. "Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’", 10.13. "And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.", 10.14. "And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel.", 10.15. "And Joshua returned, and all Israel with him, unto the camp to Gilgal.",

19. Homer, Iliad, 3.243, 5.304, 12.383, 12.449, 20.287 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 53, 67

3.243. / or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land. 5.304. / eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone. 12.383. / for he smote him with a huge jagged rock, that lay the topmost of all within the wall by the battlements. Not easily with both hands could a man, such as mortals now are, hold it, were he never so young and strong, but Aias lifted it on high and hurled it, and he shattered the four-horned helmet, and crushed together 12.449. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 20.287. / crying a terrible cry; and Aeneas grasped in his hand a stone—a mighty deed—one that not two mortals could bear, such as men are now; yet lightly did he wield it even alone. Then would Aeneas have smitten him with the stone, as he rushed upon him, either on helm or on the shield that had warded from him woeful destruction,

20. Homer, Odyssey, 19.328, 24.195-24.198 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 67

21. Hebrew Bible, 1 Kings, 3.16-3.28, 5.2-5.3, 5.6-5.8, 8.64-8.65, 10.1-10.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 129, 132

3.16. "אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זֹנוֹת אֶל־הַמֶּלֶךְ וַתַּעֲמֹדְנָה לְפָנָיו׃", 3.17. "וַתֹּאמֶר הָאִשָּׁה הָאַחַת בִּי אֲדֹנִי אֲנִי וְהָאִשָּׁה הַזֹּאת יֹשְׁבֹת בְּבַיִת אֶחָד וָאֵלֵד עִמָּהּ בַּבָּיִת׃", 3.18. "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי לְלִדְתִּי וַתֵּלֶד גַּם־הָאִשָּׁה הַזֹּאת וַאֲנַחְנוּ יַחְדָּו אֵין־זָר אִתָּנוּ בַּבַּיִת זוּלָתִי שְׁתַּיִם־אֲנַחְנוּ בַּבָּיִת׃", 3.19. "וַיָּמָת בֶּן־הָאִשָּׁה הַזֹּאת לָיְלָה אֲשֶׁר שָׁכְבָה עָלָיו׃", 3.21. "וָאָקֻם בַּבֹּקֶר לְהֵינִיק אֶת־בְּנִי וְהִנֵּה־מֵת וָאֶתְבּוֹנֵן אֵלָיו בַּבֹּקֶר וְהִנֵּה לֹא־הָיָה בְנִי אֲשֶׁר יָלָדְתִּי׃", 3.22. "וַתֹּאמֶר הָאִשָּׁה הָאַחֶרֶת לֹא כִי בְּנִי הַחַי וּבְנֵךְ הַמֵּת וְזֹאת אֹמֶרֶת לֹא כִי בְּנֵךְ הַמֵּת וּבְנִי הֶחָי וַתְּדַבֵּרְנָה לִפְנֵי הַמֶּלֶךְ׃", 3.23. "וַיֹּאמֶר הַמֶּלֶךְ זֹאת אֹמֶרֶת זֶה־בְּנִי הַחַי וּבְנֵךְ הַמֵּת וְזֹאת אֹמֶרֶת לֹא כִי בְּנֵךְ הַמֵּת וּבְנִי הֶחָי׃", 3.24. "וַיֹּאמֶר הַמֶּלֶךְ קְחוּ לִי־חָרֶב וַיָּבִאוּ הַחֶרֶב לִפְנֵי הַמֶּלֶךְ׃", 3.25. "וַיֹּאמֶר הַמֶּלֶךְ גִּזְרוּ אֶת־הַיֶּלֶד הַחַי לִשְׁנָיִם וּתְנוּ אֶת־הַחֲצִי לְאַחַת וְאֶת־הַחֲצִי לְאֶחָת׃", 3.26. "וַתֹּאמֶר הָאִשָּׁה אֲשֶׁר־בְּנָהּ הַחַי אֶל־הַמֶּלֶךְ כִּי־נִכְמְרוּ רַחֲמֶיהָ עַל־בְּנָהּ וַתֹּאמֶר בִּי אֲדֹנִי תְּנוּ־לָהּ אֶת־הַיָּלוּד הַחַי וְהָמֵת אַל־תְּמִיתֻהוּ וְזֹאת אֹמֶרֶת גַּם־לִי גַם־לָךְ לֹא יִהְיֶה גְּזֹרוּ׃", 3.27. "וַיַּעַן הַמֶּלֶךְ וַיֹּאמֶר תְּנוּ־לָהּ אֶת־הַיָּלוּד הַחַי וְהָמֵת לֹא תְמִיתֻהוּ הִיא אִמּוֹ׃" 3.28. "וַיִּשְׁמְעוּ כָל־יִשְׂרָאֵל אֶת־הַמִּשְׁפָּט אֲשֶׁר שָׁפַט הַמֶּלֶךְ וַיִּרְאוּ מִפְּנֵי הַמֶּלֶךְ כִּי רָאוּ כִּי־חָכְמַת אֱלֹהִים בְּקִרְבּוֹ לַעֲשׂוֹת מִשְׁפָּט׃", 5.2. "וְעַתָּה צַוֵּה וְיִכְרְתוּ־לִי אֲרָזִים מִן־הַלְּבָנוֹן וַעֲבָדַי יִהְיוּ עִם־עֲבָדֶיךָ וּשְׂכַר עֲבָדֶיךָ אֶתֵּן לְךָ כְּכֹל אֲשֶׁר תֹּאמֵר כִּי אַתָּה יָדַעְתָּ כִּי אֵין בָּנוּ אִישׁ יֹדֵעַ לִכְרָת־עֵצִים כַּצִּדֹנִים׃", 5.2. "וַיְהִי לֶחֶם־שְׁלֹמֹה לְיוֹם אֶחָד שְׁלֹשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח׃", 5.3. "עֲשָׂרָה בָקָר בְּרִאִים וְעֶשְׂרִים בָּקָר רְעִי וּמֵאָה צֹאן לְבַד מֵאַיָּל וּצְבִי וְיַחְמוּר וּבַרְבֻּרִים אֲבוּסִים׃", 5.3. "לְבַד מִשָּׂרֵי הַנִּצָּבִים לִשְׁלֹמֹה אֲשֶׁר עַל־הַמְּלָאכָה שְׁלֹשֶׁת אֲלָפִים וּשְׁלֹשׁ מֵאוֹת הָרֹדִים בָּעָם הָעֹשִׂים בַּמְּלָאכָה׃", 5.6. "וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֺת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים׃", 5.7. "וְכִלְכְּלוּ הַנִּצָּבִים הָאֵלֶּה אֶת־הַמֶּלֶךְ שְׁלֹמֹה וְאֵת כָּל־הַקָּרֵב אֶל־שֻׁלְחַן הַמֶּלֶךְ־שְׁלֹמֹה אִישׁ חָדְשׁוֹ לֹא יְעַדְּרוּ דָּבָר׃", 5.8. "וְהַשְּׂעֹרִים וְהַתֶּבֶן לַסּוּסִים וְלָרָכֶשׁ יָבִאוּ אֶל־הַמָּקוֹם אֲשֶׁר יִהְיֶה־שָּׁם אִישׁ כְּמִשְׁפָּטוֹ׃", 8.64. "בַּיּוֹם הַהוּא קִדַּשׁ הַמֶּלֶךְ אֶת־תּוֹךְ הֶחָצֵר אֲשֶׁר לִפְנֵי בֵית־יְהוָה כִּי־עָשָׂה שָׁם אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֵת חֶלְבֵי הַשְּׁלָמִים כִּי־מִזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה קָטֹן מֵהָכִיל אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֵת חֶלְבֵי הַשְּׁלָמִים׃", 8.65. "וַיַּעַשׂ שְׁלֹמֹה בָעֵת־הַהִיא אֶת־הֶחָג וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרַיִם לִפְנֵי יְהוָה אֱלֹהֵינוּ שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים אַרְבָּעָה עָשָׂר יוֹם׃", 10.1. "וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה לֹא־בָא כַבֹּשֶׂם הַהוּא עוֹד לָרֹב אֲשֶׁר־נָתְנָה מַלְכַּת־שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה׃", 10.1. "וּמַלְכַּת־שְׁבָא שֹׁמַעַת אֶת־שֵׁמַע שְׁלֹמֹה לְשֵׁם יְהוָה וַתָּבֹא לְנַסֹּתוֹ בְּחִידוֹת׃", 10.2. "וַתָּבֹא יְרוּשָׁלְַמָה בְּחַיִל כָּבֵד מְאֹד גְּמַלִּים נֹשְׂאִים בְּשָׂמִים וְזָהָב רַב־מְאֹד וְאֶבֶן יְקָרָה וַתָּבֹא אֶל־שְׁלֹמֹה וַתְּדַבֵּר אֵלָיו אֵת כָּל־אֲשֶׁר הָיָה עִם־לְבָבָהּ׃", 10.2. "וּשְׁנֵים עָשָׂר אֲרָיִים עֹמְדִים שָׁם עַל־שֵׁשׁ הַמַּעֲלוֹת מִזֶּה וּמִזֶּה לֹא־נַעֲשָׂה כֵן לְכָל־מַמְלָכוֹת׃", 10.3. "וַיַּגֶּד־לָהּ שְׁלֹמֹה אֶת־כָּל־דְּבָרֶיהָ לֹא־הָיָה דָּבָר נֶעְלָם מִן־הַמֶּלֶךְ אֲשֶׁר לֹא הִגִּיד לָהּ׃", 10.4. "וַתֵּרֶא מַלְכַּת־שְׁבָא אֵת כָּל־חָכְמַת שְׁלֹמֹה וְהַבַּיִת אֲשֶׁר בָּנָה׃", 10.5. "וּמַאֲכַל שֻׁלְחָנוֹ וּמוֹשַׁב עֲבָדָיו וּמַעֲמַד משרתו [מְשָׁרְתָיו] וּמַלְבֻּשֵׁיהֶם וּמַשְׁקָיו וְעֹלָתוֹ אֲשֶׁר יַעֲלֶה בֵּית יְהוָה וְלֹא־הָיָה בָהּ עוֹד רוּחַ׃", 10.6. "וַתֹּאמֶר אֶל־הַמֶּלֶךְ אֱמֶת הָיָה הַדָּבָר אֲשֶׁר שָׁמַעְתִּי בְּאַרְצִי עַל־דְּבָרֶיךָ וְעַל־חָכְמָתֶךָ׃", 10.7. "וְלֹא־הֶאֱמַנְתִּי לַדְּבָרִים עַד אֲשֶׁר־בָּאתִי וַתִּרְאֶינָה עֵינַי וְהִנֵּה לֹא־הֻגַּד־לִי הַחֵצִי הוֹסַפְתָּ חָכְמָה וָטוֹב אֶל־הַשְּׁמוּעָה אֲשֶׁר שָׁמָעְתִּי׃", 10.8. "אַשְׁרֵי אֲנָשֶׁיךָ אַשְׁרֵי עֲבָדֶיךָ אֵלֶּה הָעֹמְדִים לְפָנֶיךָ תָּמִיד הַשֹּׁמְעִים אֶת־חָכְמָתֶךָ׃", 10.9. "יְהִי יְהוָה אֱלֹהֶיךָ בָּרוּךְ אֲשֶׁר חָפֵץ בְּךָ לְתִתְּךָ עַל־כִּסֵּא יִשְׂרָאֵל בְּאַהֲבַת יְהוָה אֶת־יִשְׂרָאֵל לְעֹלָם וַיְשִׂימְךָ לְמֶלֶךְ לַעֲשׂוֹת מִשְׁפָּט וּצְדָקָה׃", 10.11. "וְגַם אֳנִי חִירָם אֲשֶׁר־נָשָׂא זָהָב מֵאוֹפִיר הֵבִיא מֵאֹפִיר עֲצֵי אַלְמֻגִּים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה׃", 10.12. "וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְמֻגִּים מִסְעָד לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים לֹא בָא־כֵן עֲצֵי אַלְמֻגִּים וְלֹא נִרְאָה עַד הַיּוֹם הַזֶּה׃", 10.13. "וְהַמֶּלֶךְ שְׁלֹמֹה נָתַן לְמַלְכַּת־שְׁבָא אֶת־כָּל־חֶפְצָהּ אֲשֶׁר שָׁאָלָה מִלְּבַד אֲשֶׁר נָתַן־לָהּ כְּיַד הַמֶּלֶךְ שְׁלֹמֹה וַתֵּפֶן וַתֵּלֶךְ לְאַרְצָהּ הִיא וַעֲבָדֶיהָ׃", 10.14. "וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת שִׁשִּׁים וָשֵׁשׁ כִּכַּר זָהָב׃", 10.15. "לְבַד מֵאַנְשֵׁי הַתָּרִים וּמִסְחַר הָרֹכְלִים וְכָל־מַלְכֵי הָעֶרֶב וּפַחוֹת הָאָרֶץ׃", 10.16. "וַיַּעַשׂ הַמֶּלֶךְ שְׁלֹמֹה מָאתַיִם צִנָּה זָהָב שָׁחוּט שֵׁשׁ־מֵאוֹת זָהָב יַעֲלֶה עַל־הַצִּנָּה הָאֶחָת׃", 10.17. "וּשְׁלֹשׁ־מֵאוֹת מָגִנִּים זָהָב שָׁחוּט שְׁלֹשֶׁת מָנִים זָהָב יַעֲלֶה עַל־הַמָּגֵן הָאֶחָת וַיִּתְּנֵם הַמֶּלֶךְ בֵּית יַעַר הַלְּבָנוֹן׃", 10.18. "וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא־שֵׁן גָּדוֹל וַיְצַפֵּהוּ זָהָב מוּפָז׃", 10.19. "שֵׁשׁ מַעֲלוֹת לַכִּסֵּה וְרֹאשׁ־עָגֹל לַכִּסֵּה מֵאַחֲרָיו וְיָדֹת מִזֶּה וּמִזֶּה אֶל־מְקוֹם הַשָּׁבֶת וּשְׁנַיִם אֲרָיוֹת עֹמְדִים אֵצֶל הַיָּדוֹת׃", 10.21. "וְכֹל כְּלֵי מַשְׁקֵה הַמֶּלֶךְ שְׁלֹמֹה זָהָב וְכֹל כְּלֵי בֵּית־יַעַר הַלְּבָנוֹן זָהָב סָגוּר אֵין כֶּסֶף לֹא נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה׃", 10.22. "כִּי אֳנִי תַרְשִׁישׁ לַמֶּלֶךְ בַּיָּם עִם אֳנִי חִירָם אַחַת לְשָׁלֹשׁ שָׁנִים תָּבוֹא אֳנִי תַרְשִׁישׁ נֹשְׂאֵת זָהָב וָכֶסֶף שֶׁנְהַבִּים וְקֹפִים וְתֻכִּיִּים׃", 10.23. "וַיִּגְדַּל הַמֶּלֶךְ שְׁלֹמֹה מִכֹּל מַלְכֵי הָאָרֶץ לְעֹשֶׁר וּלְחָכְמָה׃", 10.24. "וְכָל־הָאָרֶץ מְבַקְשִׁים אֶת־פְּנֵי שְׁלֹמֹה לִשְׁמֹעַ אֶת־חָכְמָתוֹ אֲשֶׁר־נָתַן אֱלֹהִים בְּלִבּוֹ׃", 10.25. "וְהֵמָּה מְבִאִים אִישׁ מִנְחָתוֹ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂלָמוֹת וְנֵשֶׁק וּבְשָׂמִים סוּסִים וּפְרָדִים דְּבַר־שָׁנָה בְּשָׁנָה׃", 10.26. "וַיֶּאֱסֹף שְׁלֹמֹה רֶכֶב וּפָרָשִׁים וַיְהִי־לוֹ אֶלֶף וְאַרְבַּע־מֵאוֹת רֶכֶב וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים וַיַּנְחֵם בְּעָרֵי הָרֶכֶב וְעִם־הַמֶּלֶךְ בִּירוּשָׁלִָם׃", 10.27. "וַיִּתֵּן הַמֶּלֶךְ אֶת־הַכֶּסֶף בִּירוּשָׁלִַם כָּאֲבָנִים וְאֵת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר־בַּשְּׁפֵלָה לָרֹב׃", 10.28. "וּמוֹצָא הַסּוּסִים אֲשֶׁר לִשְׁלֹמֹה מִמִּצְרָיִם וּמִקְוֵה סֹחֲרֵי הַמֶּלֶךְ יִקְחוּ מִקְוֵה בִּמְחִיר׃", 10.29. "וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה וְכֵן לְכָל־מַלְכֵי הַחִתִּים וּלְמַלְכֵי אֲרָם בְּיָדָם יֹצִאוּ׃",

3.16. "Then came there two women, that were harlots, unto the king, and stood before him.", 3.17. "And the one woman said: ‘Oh, my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.", 3.18. "And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.", 3.19. "And this woman’s child died in the night; because she overlay it.", 3.20. "And she arose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.", 3.21. "And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked well at it in the morning, behold, it was not my son, whom I did bear.’", 3.22. "And the other woman said: ‘Nay; but the living is my son, and the dead is thy son.’ And this said: ‘No; but the dead is thy son, and the living is my son.’ Thus they spoke before the king.", 3.23. "Then said the king: ‘The one saith: This is my son that liveth, and thy son is the dead; and the other saith: Nay; but thy son is the dead, and my son is the living.’", 3.24. "And the king said: ‘Fetch me a sword.’ And they brought a sword before the king.", 3.25. "And the king said: ‘Divide the living child in two, and give half to the one, and half to the other.’", 3.26. "Then spoke the woman whose the living child was unto the king, for her heart yearned upon her son, and she said: ‘Oh, my lord, give her the living child, and in no wise slay it.’ But the other said: ‘It shall be neither mine nor thine; divide it.’", 3.27. "Then the king answered and said: ‘Give her the living child, and in no wise slay it: she is the mother thereof.’" 3.28. "And all Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do justice.", 5.2. "And Solomon’s provision for one day was thirty measures of fine flour, and threescore measures of meal;", 5.3. "ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl.", 5.6. "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.", 5.7. "And those officers provided victual for king Solomon, and for all that came unto king Solomon’s table, every man in his month; they let nothing be lacking.", 5.8. "Barley also and straw for the horses and swift steeds brought they unto the place where it should be, every man according to his charge.", 8.64. "The same day did the king hallow the middle of the court that was before the house of the LORD; for there he offered the burnt-offering, and the meal-offering, and the fat of the peace-offerings; because the brazen altar that was before the LORD was too little to receive the burnt-offering, and the meal-offering, and the fat of the peace-offerings.", 8.65. "So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath unto the Brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days.", 10.1. "And when the queen of Sheba heard of the fame of Solomon because of the name of the LORD, she came to prove him with hard questions.", 10.2. "And she came to Jerusalem with a very great train, with camels that bore spices and gold very much, and precious stones; and when she was come to Solomon, she spoke with him of all that was in her heart.", 10.3. "And Solomon told her all her questions; there was not any thing hid from the king which he told her not.", 10.4. "And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built,", 10.5. "and the food of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his burnt-offering which he offered in the house of the LORD, there was no more spirit in her.", 10.6. "And she said to the king: ‘It was a true report that I heard in mine own land of thine acts, and of thy wisdom.", 10.7. "Howbeit I believed not the words, until I came, and mine eyes had seen it; and, behold, the half was not told me; thou hast wisdom and prosperity exceeding the fame which I heard.", 10.8. "Happy are thy men, happy are these thy servants, that stand continually before thee, and that hear thy wisdom.", 10.9. "Blessed be the LORD thy God, who delighted in thee, to set thee on the throne of Israel; because the LORD loved Israel for ever, therefore made He thee king, to do justice and righteousness.’", 10.10. "And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones; there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon.", 10.11. "And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of sandal-wood and precious stones.", 10.12. "And the king made of the sandal-wood pillars for the house of the LORD, and for the king’s house, harps also and psalteries for the singers; there came no such sandal-wood, nor was seen, unto this day.", 10.13. "And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned, and went to her own land, she and her servants.", 10.14. "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold,", 10.15. "beside that which came of the merchants, and of the traffic of the traders, and of all the kings of the mingled people and of the governors of the country.", 10.16. "And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target.", 10.17. "And he made three hundred shields of beaten gold: three pounds of gold went to one shield; and the king put them in the house of the forest of Lebanon.", 10.18. "Moreover the king made a great throne of ivory, and overlaid it with the finest gold.", 10.19. "There were six steps to the throne, and the top of the throne was round behind; and there were arms on either side by the place of the seat, and two lions standing beside the arms.", 10.20. "And twelve lions stood there on the one side and on the other upon the six steps; there was not the like made in any kingdom.", 10.21. "And all king Solomon’s drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon.", 10.22. "For the king had at sea a navy of Tarshish with the navy of Hiram; once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.", 10.23. "So king Solomon exceeded all the kings of the earth in riches and in wisdom.", 10.24. "And all the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart.", 10.25. "And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armour, and spices, horses, and mules, a rate year by year.", 10.26. "And Solomon gathered together chariots and horsemen; and he had a thousand and four hundred chariots, and twelve thousand horsemen, that he bestowed in the chariot cities, and with the king at Jerusalem.", 10.27. "And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore-trees that are in the Lowland, for abundance.", 10.28. "And the horses which Solomon had were brought out of Egypt; also out of Keveh, the king’s merchants buying them of the men of Keveh at a price.", 10.29. "And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty; and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means.",

22. Hebrew Bible, 2 Samuel, 1.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 24

1.18. "וַיֹּאמֶר לְלַמֵּד בְּנֵי־יְהוּדָה קָשֶׁת הִנֵּה כְתוּבָה עַל־סֵפֶר הַיָּשָׁר׃",

1.18. "and he said: (To teach the children of Yehuda the use of the bow; behold, it is written in the book, Yashar.)",

23. Tyrtaeus, Fragments, 5 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •oral tradition, Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 83

24. Solon, Fragments, 5.1-5.2, 36.18-36.20 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •sources,, deriving from oral tradition Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 142

25. Pindar, Olympian Odes, 8.76 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 69

26. Pindar, Pythian Odes, 9.104 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 69

27. Hebrew Bible, Ezekiel, 14.14-14.20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •inheritance, oral tradition Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 78

14.14. "וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃", 14.15. "לוּ־חַיָּה רָעָה אַעֲבִיר בָּאָרֶץ וְשִׁכְּלָתָּה וְהָיְתָה שְׁמָמָה מִבְּלִי עוֹבֵר מִפְּנֵי הַחַיָּה׃", 14.16. "שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־בָּנִים וְאִם־בָּנוֹת יַצִּילוּ הֵמָּה לְבַדָּם יִנָּצֵלוּ וְהָאָרֶץ תִּהְיֶה שְׁמָמָה׃", 14.17. "אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃", 14.18. "וּשְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה לֹא יַצִּילוּ בָּנִים וּבָנוֹת כִּי הֵם לְבַדָּם יִנָּצֵלוּ׃", 14.19. "אוֹ דֶּבֶר אֲשַׁלַּח אֶל־הָאָרֶץ הַהִיא וְשָׁפַכְתִּי חֲמָתִי עָלֶיהָ בְּדָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃",

14.14. "though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.", 14.15. "If I cause evil beasts to pass through the land, and they bereave it, and it be desolate, so that no man may pass through because of the beasts;", 14.16. "though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.", 14.17. "Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast;", 14.18. "though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.", 14.19. "Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast;", 14.20. "though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.",

28. Theognis, Elegies, 880-884, 879 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 83

29. Pindar, Isthmian Odes, 4.19-4.24, 7.10-7.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 69

30. Aeschylus, Eumenides, 762-770, 772-774, 771 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 111

771. τιθέντες, ὡς αὐτοῖσι μεταμέλῃ πόνος·

31. Hebrew Bible, 2 Chronicles, 5.12-5.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 132

5.12. "וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃", 5.13. "וַיְהִי כְאֶחָד למחצצרים [לַמְחַצְּרִים] וְלַמְשֹׁרֲרִים לְהַשְׁמִיעַ קוֹל־אֶחָד לְהַלֵּל וּלְהֹדוֹת לַיהוָה וּכְהָרִים קוֹל בַּחֲצֹצְרוֹת וּבִמְצִלְתַּיִם וּבִכְלֵי הַשִּׁיר וּבְהַלֵּל לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ וְהַבַּיִת מָלֵא עָנָן בֵּית יְהוָה׃",

5.12. "also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets—", 5.13. "it came even to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD: ‘for He is good, for His mercy endureth for ever’; that then the house was filled with a cloud, even the house of the LORD,",

32. Hebrew Bible, Ecclesiastes, 12.12 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •zoroastrianism, oral tradition Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 177, 178

12.12. "וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר׃",

12.12. "And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.",

33. Hebrew Bible, 1 Chronicles, 9.22, 9.33 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tradition Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 132

9.22. "כֻּלָּם הַבְּרוּרִים לְשֹׁעֲרִים בַּסִּפִּים מָאתַיִם וּשְׁנֵים עָשָׂר הֵמָּה בְחַצְרֵיהֶם הִתְיַחְשָׂם הֵמָּה יִסַּד דָּוִיד וּשְׁמוּאֵל הָרֹאֶה בֶּאֱמוּנָתָם׃", 9.33. "וְאֵלֶּה הַמְשֹׁרְרִים רָאשֵׁי אָבוֹת לַלְוִיִּם בַּלְּשָׁכֹת פטירים [פְּטוּרִים] כִּי־יוֹמָם וָלַיְלָה עֲלֵיהֶם בַּמְּלָאכָה׃",

9.22. "All these that were chosen to be porters in the gates were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer did ordain in their set office.", 9.33. "And these are the singers, heads of fathers’houses of the Levites, who dwelt in the chambers and were free from other service; for they were employed in their work day and night.",

34. Hebrew Bible, Nehemiah, 8.1-8.8, 10.32-10.33, 13.15-13.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 132

8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", 10.32. "וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃", 10.33. "וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃", 13.15. "בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים־גִּתּוֹת בַּשַּׁבָּת וּמְבִיאִים הָעֲרֵמוֹת וְעֹמְסִים עַל־הַחֲמֹרִים וְאַף־יַיִן עֲנָבִים וּתְאֵנִים וְכָל־מַשָּׂא וּמְבִיאִים יְרוּשָׁלִַם בְּיוֹם הַשַּׁבָּת וָאָעִיד בְּיוֹם מִכְרָם צָיִד׃", 13.16. "וְהַצֹּרִים יָשְׁבוּ בָהּ מְבִיאִים דָּאג וְכָל־מֶכֶר וּמֹכְרִים בַּשַּׁבָּת לִבְנֵי יְהוּדָה וּבִירוּשָׁלִָם׃", 13.17. "וָאָרִיבָה אֵת חֹרֵי יְהוּדָה וָאֹמְרָה לָהֶם מָה־הַדָּבָר הָרָע הַזֶּה אֲשֶׁר אַתֶּם עֹשִׂים וּמְחַלְּלִים אֶת־יוֹם הַשַּׁבָּת׃", 13.18. "הֲלוֹא כֹה עָשׂוּ אֲבֹתֵיכֶם וַיָּבֵא אֱלֹהֵינוּ עָלֵינוּ אֵת כָּל־הָרָעָה הַזֹּאת וְעַל הָעִיר הַזֹּאת וְאַתֶּם מוֹסִיפִים חָרוֹן עַל־יִשְׂרָאֵל לְחַלֵּל אֶת־הַשַּׁבָּת׃", 13.19. "וַיְהִי כַּאֲשֶׁר צָלֲלוּ שַׁעֲרֵי יְרוּשָׁלִַם לִפְנֵי הַשַּׁבָּת וָאֹמְרָה וַיִּסָּגְרוּ הַדְּלָתוֹת וָאֹמְרָה אֲשֶׁר לֹא יִפְתָּחוּם עַד אַחַר הַשַּׁבָּת וּמִנְּעָרַי הֶעֱמַדְתִּי עַל־הַשְּׁעָרִים לֹא־יָבוֹא מַשָּׂא בְּיוֹם הַשַּׁבָּת׃", 13.21. "וָאָעִידָה בָהֶם וָאֹמְרָה אֲלֵיהֶם מַדּוּעַ אַתֶּם לֵנִים נֶגֶד הַחוֹמָה אִם־תִּשְׁנוּ יָד אֶשְׁלַח בָּכֶם מִן־הָעֵת הַהִיא לֹא־בָאוּ בַּשַּׁבָּת׃", 13.22. "וָאֹמְרָה לַלְוִיִּם אֲשֶׁר יִהְיוּ מִטַּהֲרִים וּבָאִים שֹׁמְרִים הַשְּׁעָרִים לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת גַּם־זֹאת זָכְרָה־לִּי אֱלֹהַי וְחוּסָה עָלַי כְּרֹב חַסְדֶּךָ׃",

8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", 10.32. "and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.", 10.33. "Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;", 13.15. "In those days saw I in Judah some treading winepresses on the sabbath, and bringing in heaps of corn, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day; and I forewarned them in the day wherein they sold victuals.", 13.16. "There dwelt men of Tyre also therein, who brought in fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.", 13.17. "Then I contended with the nobles of Judah, and said unto them: ‘What evil thing is this that ye do, and profane the sabbath day?", 13.18. "Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.’", 13.19. "And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath; and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day.", 13.20. "So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.", 13.21. "Then I forewarned them, and said unto them: ‘Why lodge ye about the wall? if ye do so again, I will lay hands on you.’ From that time forth came they no more on the sabbath.", 13.22. "And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of Thy mercy.",

35. Euripides, Suppliant Women, 1169-1176, 1178, 1209, 1208 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 110

36. Hebrew Bible, Zechariah, 2.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139

2.12. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃",

2.12. "For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.",

37. Euripides, Orestes, 212-214, 211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 185

38. Herodotus, Histories, a b c d\n0 2.52 2.52 2 52 \n1 1.20 1.20 1 20 \n2 2.125 2.125 2 125 \n3 1.5.4 1.5.4 1 5 \n4 1.5.3 1.5.3 1 5 \n5 2.143 2.143 2 143 \n6 2.144 2.144 2 144 \n7 1.1.1 1.1.1 1 1 \n8 3.122 3.122 3 122 \n9 6.89 6.89 6 89 \n10 51 51 51 0 \n11 3.48 3.48 3 48 \n12 5.92 5.92 5 92 \n13 50 50 50 0 \n14 52 52 52 0 \n15 53 53 53 0 \n16 8.131 8.131 8 131 \n17 7.62 7.62 7 62 \n18 7.61 7.61 7 61 \n19 7.204 7.204 7 204 \n20 6.52 6.52 6 52 \n21 6.35 6.35 6 35 \n22 5.90 5.90 5 90 \n23 7.6 7.6 7 6 \n24 3.88 3.88 3 88 \n25 3.66 3.66 3 66 \n26 5.72.4 5.72.4 5 72 \n27 5.90.2 5.90.2 5 90 \n28 5.72.3 5.72.3 5 72 \n29 6.131.1 6.131.1 6 131 \n30 5.72.2 5.72.2 5 72 \n31 5.91.2 5.91.2 5 91 \n32 5.71 5.71 5 71 \n33 5.74 5.74 5 74 \n34 5.69-73.1 5.69 5 69 \n35 5.72.1 5.72.1 5 72 \n36 5.66.2 5.66.2 5 66 \n37 5.76 5.76 5 76 \n38 5.75 5.75 5 75 \n39 5.77 5.77 5 77 \n40 5.78 5.78 5 78 \n41 5.66 5.66 5 66 \n42 2.99 2.99 2 99 \n43 2.100‒1 2.100‒1 2 100‒1 \n44 2.101.1 2.101.1 2 101 \n45 2.102‒42 2.102‒42 2 102‒42\n46 2.142.1 2.142.1 2 142 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 141

2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt , and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas , was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians.

39. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19

493b. τῶν δʼ ἀνοήτων τοῦτο τῆς ψυχῆς οὗ αἱ ἐπιθυμίαι εἰσί, τὸ ἀκόλαστον αὐτοῦ καὶ οὐ στεγανόν, ὡς τετρημένος εἴη πίθος, διὰ τὴν ἀπληστίαν ἀπεικάσας. τοὐναντίον δὴ οὗτος σοί, ὦ Καλλίκλεις, ἐνδείκνυται ὡς τῶν ἐν Ἅιδου—τὸ ἀιδὲς δὴ λέγων—οὗτοι ἀθλιώτατοι ἂν εἶεν, οἱ ἀμύητοι, καὶ φοροῖεν εἰς τὸν τετρημένον πίθον ὕδωρ ἑτέρῳ τοιούτῳ τετρημένῳ κοσκίνῳ. τὸ δὲ κόσκινον ἄρα λέγει, ὡς ἔφη ὁ πρὸς ἐμὲ

493b. in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades—meaning of course the invisible—these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve,

40. Aristophanes, The Women Celebrating The Thesmophoria, 50 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 154

50. πρόμος ἡμέτερος— μῶν βινεῖσθαι;

41. Plato, Axiochus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19

42. Aristophanes, Lysistrata, 273-280, 282, 281 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 90

281. οὕτως ἐπολιόρκης' ἐγὼ τὸν ἄνδρ' ἐκεῖνον ὠμῶς

43. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19

248b. πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ

248b. trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing

44. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 12

38c. ΠΡΩ. καὶ μάλα. ΣΩ. ἆρʼ οὖν ἡμᾶς ὧδε περὶ ταῦτα ἀναγκαῖον ἡγούμεθʼ ἴσχειν; ΠΡΩ. πῶς; ΣΩ. πολλάκις ἰδόντι τινὶ πόρρωθεν μὴ πάνυ σαφῶς τὰ καθορώμενα συμβαίνειν βούλεσθαι κρίνειν φαίης ἂν ταῦθʼ ἅπερ ὁρᾷ; ΠΡΩ. φαίην ἄν. ΣΩ. οὐκοῦν τὸ μετὰ τοῦτο αὐτὸς αὑτὸν οὗτος ἀνέροιτʼ ἂν ὧδε; ΠΡΩ. πῶς; ΣΩ. τί ποτʼ ἄρʼ ἔστι τὸ παρὰ τὴν πέτραν τοῦθʼ ἑστάναι

38c. from memory and perception? Pro. Certainly. Soc. Do we, then, believe that our relation to these faculties is somewhat as follows? Pro. How? Soc. Would you say that often when a man sees things at a distance and not very clearly, he wishes to distinguish between the things which he sees? Pro. Yes, I should say so. Soc. Next, then, would he not ask himself— Pro. What? Soc. What is that which is visible standing

45. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 89

325e. and harp-playing. Soc. The masters take pains accordingly, and the children, when they have learnt their letters and are getting to understand the written word as before they did only the spoken, are furnished with works of good poets to read as they sit in class, and are made to learn them off by heart:

46. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19

47. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 12

191b. καὶ ψευσθῆναι· ἀλλά πῃ δυνατόν. ΘΕΑΙ. ἆρα λέγεις ὃ καὶ ἐγὼ τότε ὑπώπτευσα, ἡνίκʼ αὐτὸ ἔφαμεν τοιοῦτον εἶναι, ὅτι ἐνίοτʼ ἐγὼ γιγνώσκων Σωκράτη, πόρρωθεν δὲ ὁρῶν ἄλλον ὃν οὐ γιγνώσκω, ᾠήθην εἶναι Σωκράτη ὃν οἶδα; γίγνεται γὰρ δὴ ἐν τῷ τοιούτῳ οἷον λέγεις. ΣΩ. οὐκοῦν ἀπέστημεν αὐτοῦ, ὅτι ἃ ἴσμεν ἐποίει ἡμᾶς εἰδότας μὴ εἰδέναι; ΘΕΑΙ. πάνυ μὲν οὖν. ΣΩ. μὴ γὰρ οὕτω τιθῶμεν, ἀλλʼ ὧδε· ἴσως πῃ ἡμῖν

191b. THEAET. Do you mean what I myself suspected when we made the statement to which you refer, that sometimes I, though I know Socrates, saw at a distance someone whom I did not know, and thought it was Socrates whom I do know? In such a case false opinion does arise. SOC. But did not we reject that, because it resulted in our knowing and not knowing the things which we know? THEAET. Certainly we did. SOC. Let us, then, not make that assumption, but another; perhap

48. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 185

22b. καὶ Πύρρας ὡς διεγένοντο μυθολογεῖν, καὶ τοὺς ἐξ αὐτῶν γενεαλογεῖν, καὶ τὰ τῶν ἐτῶν ὅσα ἦν οἷς ἔλεγεν πειρᾶσθαι διαμνημονεύων τοὺς χρόνους ἀριθμεῖν· καί τινα εἰπεῖν τῶν ἱερέων εὖ μάλα παλαιόν· ὦ Σόλων, Σόλων, Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ Ἕλλην οὐκ ἔστιν. ἀκούσας οὖν, πῶς τί τοῦτο λέγεις; φάναι. νέοι ἐστέ, εἰπεῖν, τὰς ψυχὰς πάντες· οὐδεμίαν γὰρ ἐν αὐταῖς ἔχετε διʼ ἀρχαίαν ἀκοὴν παλαιὰν δόξαν οὐδὲ μάθημα χρόνῳ πολιὸν οὐδέν. τὸ

22b. and by recounting the number of years occupied by the events mentioned he tried to calculate the periods of time. Whereupon one of the priests, a prodigiously old man, said, O Solon, Solon, you Greeks are always children: there is not such a thing as an old Greek. And on hearing this he asked, What mean you by this saying? And the priest replied, You are young in soul, every one of you. For therein you possess not a single belief that is ancient and derived from old tradition, nor yet one science that is hoary with age.

49. Aristophanes, Frogs, 186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19

186. τίς ἐς τὸ Λήθης πεδίον, ἢ ς' ̓́Ονου πόκας,

50. Thucydides, The History of The Peloponnesian War, 1.20.1, 1.22, 1.22.4, 1.41-1.42, 1.73.2, 1.89-1.117, 1.120, 1.126, 1.126.3-1.126.12, 2.54.3, 6.5, 6.54, 7.28.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition •oral tradition, •sources,, deriving from oral tradition •tradition, oral Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 8, 111, 141; Huttner (2013), Early Christianity in the Lycus Valley, 220; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 26; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 87; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6, 52, 146

1.20.1. τὰ μὲν οὖν παλαιὰ τοιαῦτα ηὗρον, χαλεπὰ ὄντα παντὶ ἑξῆς τεκμηρίῳ πιστεῦσαι. οἱ γὰρ ἄνθρωποι τὰς ἀκοὰς τῶν προγεγενημένων, καὶ ἢν ἐπιχώρια σφίσιν ᾖ, ὁμοίως ἀβασανίστως παρ’ ἀλλήλων δέχονται. 1.22.4. καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται. 1.73.2. ‘καὶ τὰ μὲν πάνυ παλαιὰ τί δεῖ λέγειν, ὧν ἀκοαὶ μᾶλλον λόγων μάρτυρες ἢ ὄψις τῶν ἀκουσομένων; τὰ δὲ Μηδικὰ καὶ ὅσα αὐτοὶ ξύνιστε, εἰ καὶ δι’ ὄχλου μᾶλλον ἔσται αἰεὶ προβαλλομένοις, ἀνάγκη λέγειν: καὶ γὰρ ὅτε ἐδρῶμεν, ἐπ’ ὠφελίᾳ ἐκινδυνεύετο, ἧς τοῦ μὲν ἔργου μέρος μετέσχετε, τοῦ δὲ λόγου μὴ παντός, εἴ τι ὠφελεῖ, στερισκώμεθα. 1.126.3. Κύλων ἦν Ἀθηναῖος ἀνὴρ Ὀλυμπιονίκης τῶν πάλαι εὐγενής τε καὶ δυνατός, ἐγεγαμήκει δὲ θυγατέρα Θεαγένους Μεγαρέως ἀνδρός, ὃς κατ’ ἐκεῖνον τὸν χρόνον ἐτυράννει Μεγάρων. 1.126.4. χρωμένῳ δὲ τῷ Κύλωνι ἐν Δελφοῖς ἀνεῖλεν ὁ θεὸς ἐν τοῦ Διὸς τῇ μεγίστῃ ἑορτῇ καταλαβεῖν τὴν Ἀθηναίων ἀκρόπολιν. 1.126.5. ὁ δὲ παρά τε τοῦ Θεαγένους δύναμιν λαβὼν καὶ τοὺς φίλους ἀναπείσας, ἐπειδὴ ἐπῆλθεν Ὀλύμπια τὰ ἐν Πελοποννήσῳ, κατέλαβε τὴν ἀκρόπολιν ὡς ἐπὶ τυραννίδι, νομίσας ἑορτήν τε τοῦ Διὸς μεγίστην εἶναι καὶ ἑαυτῷ τι προσήκειν Ὀλύμπια νενικηκότι. 1.126.6. εἰ δὲ ἐν τῇ Ἀττικῇ ἢ ἄλλοθί που ἡ μεγίστη ἑορτὴ εἴρητο, οὔτε ἐκεῖνος ἔτι κατενόησε τό τε μαντεῖον οὐκ ἐδήλου ʽἔστι γὰρ καὶ Ἀθηναίοις Διάσια ἃ καλεῖται Διὸς ἑορτὴ Μειλιχίου μεγίστη ἔξω τῆς πόλεως, ἐν ᾗ πανδημεὶ θύουσι πολλὰ οὐχ ἱερεῖα, ἀλλ’ <ἁγνὰ> θύματα ἐπιχώριἀ, δοκῶν δὲ ὀρθῶς γιγνώσκειν ἐπεχείρησε τῷ ἔργῳ. 1.126.7. οἱ δὲ Ἀθηναῖοι αἰσθόμενοι ἐβοήθησάν τε πανδημεὶ ἐκ τῶν ἀγρῶν ἐπ’ αὐτοὺς καὶ προσκαθεζόμενοι ἐπολιόρκουν. 1.126.8. χρόνου δὲ ἐγγιγνομένου οἱ Ἀθηναῖοι τρυχόμενοι τῇ προσεδρίᾳ ἀπῆλθον οἱ πολλοί, ἐπιτρέψαντες τοῖς ἐννέα ἄρχουσι τήν τε φυλακὴν καὶ τὸ πᾶν αὐτοκράτορσι διαθεῖναι ᾗ ἂν ἄριστα διαγιγνώσκωσιν: τότε δὲ τὰ πολλὰ τῶν πολιτικῶν οἱ ἐννέα ἄρχοντες ἔπρασσον. 1.126.9. οἱ δὲ μετὰ τοῦ Κύλωνος πολιορκούμενοι φλαύρως εἶχον σίτου τε καὶ ὕδατος ἀπορίᾳ. 1.126.10. ὁ μὲν οὖν Κύλων καὶ ὁ ἀδελφὸς αὐτοῦ ἐκδιδράσκουσιν: οἱ δ’ ἄλλοι ὡς ἐπιέζοντο καί τινες καὶ ἀπέθνῃσκον ὑπὸ τοῦ λιμοῦ, καθίζουσιν ἐπὶ τὸν βωμὸν ἱκέται τὸν ἐν τῇ ἀκροπόλει. 1.126.11. ἀναστήσαντες δὲ αὐτοὺς οἱ τῶν Ἀθηναίων ἐπιτετραμμένοι τὴν φυλακήν, ὡς ἑώρων ἀποθνῄσκοντας ἐν τῷ ἱερῷ, ἐφ’ ᾧ μηδὲν κακὸν ποιήσουσιν, ἀπαγαγόντες ἀπέκτειναν: καθεζομένους δέ τινας καὶ ἐπὶ τῶν σεμνῶν θεῶν τοῖς βωμοῖς ἐν τῇ παρόδῳ ἀπεχρήσαντο. καὶ ἀπὸ τούτου ἐναγεῖς καὶ ἀλιτήριοι τῆς θεοῦ ἐκεῖνοί τε ἐκαλοῦντο καὶ τὸ γένος τὸ ἀπ᾽ ἐκείνων. 1.126.12. ἤλασαν μὲν οὖν καὶ οἱ Ἀθηναῖοι τοὺς ἐναγεῖς τούτους, ἤλασε δὲ καὶ Κλεομένης ὁ Λακεδαιμόνιος ὕστερον μετὰ Ἀθηναίων στασιαζόντων, τούς τε ζῶντας ἐλαύνοντες καὶ τῶν τεθνεώτων τὰ ὀστᾶ ἀνελόντες ἐξέβαλον: κατῆλθον μέντοι ὕστερον, καὶ τὸ γένος αὐτῶν ἔστιν ἔτι ἐν τῇ πόλει. 2.54.3. ἐγένετο μὲν οὖν ἔρις τοῖς ἀνθρώποις μὴ λοιμὸν ὠνομάσθαι ἐν τῷ ἔπει ὑπὸ τῶν παλαιῶν, ἀλλὰ λιμόν, ἐνίκησε δὲ ἐπὶ τοῦ παρόντος εἰκότως λοιμὸν εἰρῆσθαι: οἱ γὰρ ἄνθρωποι πρὸς ἃ ἔπασχον τὴν μνήμην ἐποιοῦντο. ἢν δέ γε οἶμαί ποτε ἄλλος πόλεμος καταλάβῃ Δωρικὸς τοῦδε ὕστερος καὶ ξυμβῇ γενέσθαι λιμόν, κατὰ τὸ εἰκὸς οὕτως ᾄσονται. 7.28.3. μάλιστα δ’ αὐτοὺς ἐπίεζεν ὅτι δύο πολέμους ἅμα εἶχον, καὶ ἐς φιλονικίαν καθέστασαν τοιαύτην ἣν πρὶν γενέσθαι ἠπίστησεν ἄν τις ἀκούσας. τὸ γὰρ αὐτοὺς πολιορκουμένους ἐπιτειχισμῷ ὑπὸ Πελοποννησίων μηδ’ ὣς ἀποστῆναι ἐκ Σικελίας, ἀλλ’ ἐκεῖ Συρακούσας τῷ αὐτῷ τρόπῳ ἀντιπολιορκεῖν, πόλιν οὐδὲν ἐλάσσω αὐτήν γε καθ’ αὑτὴν τῆς τῶν Ἀθηναίων, καὶ τὸν παράλογον τοσοῦτον ποιῆσαι τοῖς Ἕλλησι τῆς δυνάμεως καὶ τόλμης, ὅσον κατ᾽ ἀρχὰς τοῦ πολέμου οἱ μὲν ἐνιαυτόν, οἱ δὲ δύο, οἱ δὲ τριῶν γε ἐτῶν οὐδεὶς πλείω χρόνον ἐνόμιζον περιοίσειν αὐτούς, εἰ οἱ Πελοποννήσιοι ἐσβάλοιεν ἐς τὴν χώραν, ὥστε ἔτει ἑπτακαιδεκάτῳ μετὰ τὴν πρώτην ἐσβολὴν ἦλθον ἐς Σικελίαν ἤδη τῷ πολέμῳ κατὰ πάντα τετρυχωμένοι, καὶ πόλεμον οὐδὲν ἐλάσσω προσανείλοντο τοῦ πρότερον ὑπάρχοντος ἐκ Πελοποννήσου.

1.20.1. Having now given the result of my inquiries into early times, I grant that there will be a difficulty in believing every particular detail. The way that most men deal with traditions, even traditions of their own country, is to receive them all alike as they are delivered, without applying any critical test whatever. 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. 1.73.2. We need not refer to remote antiquity: there we could appeal to the voice of tradition, but not to the experience of our audience. But to the Median war and contemporary history we must refer, although we are rather tired of continually bringing this subject forward. In our action during that war we ran great risk to obtain certain advantages: you had your share in the solid results, do not try to rob us of all share in the good that the glory may do us. 1.126.3. In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara . 1.126.4. Now this Cylon was inquiring at Delphi ; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. 1.126.5. Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. 1.126.6. Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. 1.126.7. As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the citadel. 1.126.8. But as time went on, weary of the labour of blockade, most of them departed; the responsibility of keeping guard being left to the nine archons, with plenary powers to arrange everything according to their good judgment. It must be known that at that time most political functions were discharged by the nine archons. 1.126.9. Meanwhile Cylon and his besieged companions were distressed for want of food and water. 1.126.10. Accordingly Cylon and his brother made their escape; but the rest being hard pressed, and some even dying of famine, seated themselves as suppliants at the altar in the Acropolis. 1.126.11. The Athenians who were charged with the duty of keeping guard, when they saw them at the point of death in the temple, raised them up on the understanding that no harm should be done to them, led them out and slew them. Some who as they passed by took refuge at the altars of the awful goddesses were despatched on the spot. From this deed the men who killed them were called accursed and guilty against the goddess, they and their descendants. 1.126.12. Accordingly these cursed ones were driven out by the Athenians, driven out again by Cleomenes of Lacedaemon and an Athenian faction; the living were driven out, and the bones of the dead were taken up; thus they were cast out. For all that, they came back afterwards, and their descendants are still in the city. 2.54.3. So a dispute arose as to whether dearth and not death had not been the word in the verse; but at the present juncture, it was of course decided in favor of the latter; for the people made their recollection fit in with their sufferings. I fancy, however, that if another Dorian war should ever afterwards come upon us, and a dearth should happen to accompany it, the verse will probably be read accordingly. 7.28.3. But what most oppressed them was that they had two wars at once, and had thus reached a pitch of frenzy which no one would have believed possible if he had heard of it before it had come to pass. For could any one have imagined that even when besieged by the Peloponnesians entrenched in Attica , they would still, instead of withdrawing from Sicily , stay on there besieging in like manner Syracuse , a town (taken as a town) in no way inferior to Athens , or would so thoroughly upset the Hellenic estimate of their strength and audacity, as to give the spectacle of a people which, at the beginning of the war, some thought might hold out one year, some two, none more than three, if the Peloponnesians invaded their country, now seventeen years after the first invasion, after having already suffered from all the evils of war, going to Sicily and undertaking a new war nothing inferior to that which they already had with the Peloponnesians?

51. Aeschines, Letters, 1.23-1.24, 2.172-2.176, 3.182-3.187 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •oral tradition •sources,, deriving from oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154

52. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 89

53. Aristotle, Politics, 1305 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •sources,, deriving from oral tradition Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52

54. Aristobulus Cassandreus, Fragments, 3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •charter myth, and oral tradition •tradition, oral, in letter of aristeas ptolemy ii Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 90

55. Callimachus, Fragments, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth/mythology, oral tradition Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403

56. Callimachus, Fragments, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth/mythology, oral tradition Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403

57. Aristotle, Athenian Constitution, 20.1-20.4, 28.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 91, 93, 142, 154

58. Callimachus, Fragments, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth/mythology, oral tradition Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403

59. Anon., 1 Enoch, 6.2, 8.3, 70.7-70.10, 86.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 123; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 118, 177, 212

6.2. them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 86.4. bulls amongst those cattle and pastured with them [amongst them]. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,

60. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 12.6-12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 284

61. Dead Sea Scrolls, Damascus Covenant, 12.6-12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 284

62. Anon., Testament of Judah, 18.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 334

63. Polybius, Histories, 6.54, 38.2.2-38.2.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 168

38.2.2. ἔπταισαν δὲ τελέως ὀλίγιστοι, μάλιστα δὲ τούτων Ἀθηναῖοι· 38.2.3. προϊδόμενοι γὰρ ἐμφρόνως τὸ μέλλον ἐξέλιπον τὴν πατρίδα μετὰ τέκνων καὶ γυναικῶν. 38.2.4. βλάβην μὲν οὖν ὁ καιρὸς αὐτοῖς ἐπήνεγκε· κύριοι γὰρ γενηθέντες οἱ βάρβαροι πικρῶς διέφθειραν τὰς Ἀθήνας· οὐ μὴν ὄνειδος οὐδʼ αἰσχύνην, τὸ δʼ ἐναντίον εὔκλειαν παρὰ πᾶσι τοῖς ἀνθρώποις τὴν μεγίστην ἀπηνέγκαντο διότι πάντʼ ἐν ἐλάττονι θέμενοι τῆς αὐτῆς τύχης εἵλαντο κοινωνεῖν τοῖς ἄλλοις Ἕλλησι.

6.54. 1. Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2. By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3. But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4. What I say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5. Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6. Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I say. 38.2.2. For then we all were in danger but very few came to grief; first and foremost the Athenians, who, intelligently foreseeing what would happen, abandoned their city, taking their wives and children with them. 38.2.4. of course at the time they suffered severe damage, for the barbarians became masters of Athens and destroyed the town pitilessly. They did not, however, incur any reproach or shame but on the contrary their action was universally regarded as being most glorious, in that, regardless of what might happen to themselves, they decided to throw in their fortunes with the rest of Greece.

64. Anon., Testament of Reuben, 5.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •genesis, oral interpretive tradition of •angelic descent, oral traditions about Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 212

5.6. For thus they allured the Watchers who were before the flood; for as these continually beheld them, they lusted after them, and they conceived the act in their mind; for they changed themselves into the shape of men, and appeared to them when they were with their husbands.

65. Septuagint, Ecclesiasticus (Siracides), 38.24-39.11, 51.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 20

51.23. Draw near to me, you who are untaught,and lodge in my school.

66. Anon., Jubilees, 2.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24

2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying:

67. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55

11.31. "וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃",

11.31. "And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.",

68. Septuagint, 1 Maccabees, 9.5-9.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218

9.5. Now Judas was encamped in Elasa, and with him were three thousand picked men. 9.6. When they saw the huge number of the enemy forces, they were greatly frightened, and many slipped away from the camp, until no more than eight hundred of them were left. 9.7. When Judas saw that his army had slipped away and the battle was imminent, he was crushed in spirit, for he had no time to assemble them. 9.8. He became faint, but he said to those who were left, "Let us rise and go up against our enemies. We may be able to fight them." 9.9. But they tried to dissuade him, saying, "We are not able. Let us rather save our own lives now, and let us come back with our brethren and fight them; we are too few." 9.10. But Judas said, "Far be it from us to do such a thing as to flee from them. If our time has come, let us die bravely for our brethren, and leave no cause to question our honor." 9.11. Then the army of Bacchides marched out from the camp and took its stand for the encounter. The cavalry was divided into two companies, and the slingers and the archers went ahead of the army, as did all the chief warriors. 9.12. Bacchides was on the right wing. Flanked by the two companies, the phalanx advanced to the sound of the trumpets; and the men with Judas also blew their trumpets.

69. Septuagint, 2 Maccabees, 3.1-3.20, 3.35, 4.4-4.6, 4.33-4.38, 15.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •oral tradition Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 115, 127

3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.' 3.6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.' 3.7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.' 3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.' 3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.' 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' 3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.' 3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world." 3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.' 3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city." 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.16. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt." 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.' 4.4. Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.' 4.5. So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.' 4.6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.' 4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;' 4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'

70. Anon., Battle of Frogs And Mice, 140, 139 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 226

71. Nicolaus of Damascus, Fragments, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 53

72. Livy, History, 1.4.2, 1.43, 1.44.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tradition, oral •sources,, deriving from oral tradition Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 91; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154

73. Philo of Alexandria, Questions On Genesis, 2.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo, acquaintance of with oral tradition Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 148

74. Philo of Alexandria, On The Special Laws, 4.149-4.150 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo, acquaintance of with oral tradition Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 148

4.149. There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. 4.150. For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb

75. Philo of Alexandria, On The Life of Moses, 1.4, 2.37 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philo, acquaintance of with oral tradition •tradition, oral Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 148; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 25

1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them.

76. Philo of Alexandria, On The Migration of Abraham, 90-91 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 148

91. For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival.

77. Pliny The Elder, Natural History, 7.152 (1st cent. CE - 1st cent. CE) Tagged with subjects: •myth/mythology, oral tradition Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403

78. Plutarch, Cimon, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154

8.1. ταῦτα καίπερ οὐδαμοῦ τὸ Κίμωνος ὄνομα δηλοῦντα τιμῆς ὑπερβολὴν ἔχειν ἐδόκει τοῖς τότε ἀνθρώποις. οὔτε γὰρ Θεμιστοκλῆς τοιούτου τινὸς οὔτε Μιλτιάδης ἔτυχεν, ἀλλὰ τούτῳ γε θαλλοῦ στέφανον αἰτοῦντι Σωφάνης ὁ Δεκελεὺς ἐκ μέσου τῆς ἐκκλησίας ἀναστὰς ἀντεῖπεν, οὐκ εὐγνώμονα μέν, ἀρέσασαν δὲ τῷ δήμῳ τότε φωνὴν ἀφείς· ὅταν γάρ, ἔφη, μόνος ἀγωνισάμενος, ὦ Μιλτιάδη, νικήσῃς τοὺς βαρβάρους, τότε καὶ τιμᾶσθαι μόνος ἀξίου.

8.1.

79. Plutarch, Lycurgus, 5.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral, in graeco-roman culture •tradition, oral, in letter of aristeas and number of translators Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 73

5.7. οἷον ἕρμα τὴν τῶν γερόντων ἀρχὴν ἐν μέσῳ θεμένη καὶ ἰσορροπήσασα τὴν ἀσφαλεστάτην τάξιν ἔσχε καὶ κατάστασιν, ἀεὶ τῶν ὀκτὼ καὶ εἴκοσι γερόντων τοῖς μὲν βασιλεῦσι προστιθεμένων ὅσον ἀντιβῆναι πρὸς δημοκρατίαν, αὖθις δὲ ὑπὲρ τοῦ μὴ γενέσθαι τυραννίδα τὸν δῆμον ἀναρρωννύντων. τοσούτους δέ φησι κατασταθῆναι τοὺς γέροντας Ἀριστοτέλης, ὅτι τριάκοντα τῶν πρώτων μετὰ Λυκούργου γενομένων δύο τὴν πρᾶξιν ἐγκατέλιπον ἀποδειλιάσαντες.

5.7. but now, by making the power of the senate a sort of ballast for the ship of state and putting her on a steady keel, it achieved the safest and the most orderly arrangement, since the twenty-eight senators always took the side of the kings when it was a question of curbing democracy, and, on the other hand, always strengthened the people to withstand the encroachments of tyranny. The number of the senators was fixed at twenty-eight because, according to Aristotle, two of the thirty original associates of Lycurgus abandoned the enterprise from lack of courage.

80. Plutarch, Solon, 12.1-12.9, 14.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sources,, deriving from oral tradition Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52, 146

12.1. τὸ δὲ Κυλώνειον ἄγος ἤδη μὲν ἐκ πολλοῦ διετάραττε τὴν πόλιν, ἐξ οὗ τοὺς συνωμότας τοῦ Κύλωνος ἱκετεύοντας τὴν θεὸν Μεγακλῆς ὁ ἄρχων ἐπὶ δίκῃ κατελθεῖν ἔπεισεν· ἐξάψαντας δὲ τοῦ ἕδους κρόκην κλωστὴν καὶ ταύτης ἐχομένους, ὡς ἐγένοντο περὶ τὰς σεμνὰς θεὰς καταβαίνοντες, αὐτομάτως τῆς κρόκης ῥαγείσης, ὥρμησε συλλαμβάνειν ὁ Μεγακλῆς καὶ οἱ συνάρχοντες, ὡς τῆς θεοῦ τὴν ἱκεσίαν ἀπολεγομένης· καὶ τοὺς μὲν ἔξω κατέλευσαν, οἱ δὲ τοῖς βωμοῖς προσφυγόντες ἀπεσφάγησαν· μόνοι δʼ ἀφείθησαν οἱ τὰς γυναῖκας αὐτῶν ἱκετεύσαντες. 12.2. ἐκ τούτου δὲ κληθέντες ἐναγεῖς ἐμισοῦντο· καὶ τῶν Κυλωνείων οἱ περιγενόμενοι πάλιν ἦσαν ἰσχυροί, καὶ στασιάζοντες ἀεὶ διετέλουν πρὸς τοὺς ἀπὸ τοῦ Μεγακλέους. ἐν δὲ τῷ τότε χρόνῳ τῆς στάσεως ἀκμὴν λαβούσης μάλιστα καὶ τοῦ δήμου διαστάντος, ἤδη δόξαν ἔχων ὁ Σόλων παρῆλθεν εἰς μέσον ἅμα τοῖς ἀρίστοις τῶν Ἀθηναίων, καὶ δεόμενος καὶ διδάσκων ἔπεισε τοὺς ἐναγεῖς λεγομένους δίκην ὑποσχεῖν καὶ κριθῆναι τριακοσίων ἀριστίνδην δικαζόντων. 12.3. Μύρωνος δὲ τοῦ Φλυέως κατηγοροῦντος ἑάλωσαν οἱ ἄνδρες, καὶ μετέστησαν οἱ ζῶντες· τῶν δʼ ἀποθανόντων τοὺς νεκροὺς ἀνορύξαντες ἐξέρριψαν ὑπὲρ τοὺς ὅρους. ταύταις δὲ ταῖς ταραχαῖς καὶ Μεγαρέων συνεπιθεμένων ἀπέβαλόν τε Νίσαιαν οἱ Ἀθηναῖοι καὶ Σαλαμῖνος ἐξέπεσον αὖθις. καὶ φόβοι τινὲς ἐκ δεισιδαιμονίας ἅμα καὶ φάσματα κατεῖχε τὴν πόλιν, οἵ τε μάντεις ἄγη καὶ μιασμοὺς δεομένους καθαρμῶν προφαίνεσθαι διὰ τῶν ἱερῶν ἠγόρευον. 12.4. οὕτω δὴ μετάπεμπτος αὐτοῖς ἧκεν ἐκ Κρήτης Ἐπιμενίδης ὁ Φαίστιος, ὃν ἕβδομον ἐν τοῖς σοφοῖς καταριθμοῦσιν ἔνιοι τῶν οὐ προσιεμένων τὸν Περίανδρον. ἐδόκει δέ τις εἶναι θεοφιλὴς καὶ σοφὸς περὶ τὰ θεῖα τὴν ἐνθουσιαστικὴν καὶ τελεστικὴν σοφίαν, διὸ καὶ παῖδα νύμφης ὄνομα Βάλτης καὶ Κούρητα νέον αὐτὸν οἱ τότε ἄνθρωποι προσηγόρευον. ἐλθὼν δὲ καὶ τῷ Σόλωνι χρησάμενος φίλῳ πολλὰ προσυπειργάσατο καὶ προωδοποίησεν αὐτῷ τῆς νομοθεσίας. 12.5. καὶ γὰρ εὐσταλεῖς ἐποίησε τὰς ἱερουργίας καὶ περὶ τὰ πένθη πρᾳοτέρους, θυσίας τινὰς εὐθὺς ἀναμίξας πρὸς τὰ κήδη, καὶ τὸ σκληρὸν ἀφελὼν καὶ τὸ βαρβαρικὸν ᾧ συνείχοντο πρότερον αἱ πλεῖσται γυναῖκες. τὸ δὲ μέγιστον, ἱλασμοῖς τισι καὶ καθαρμοῖς καὶ ἱδρύσεσι κατοργιάσας καὶ καθοσιώσας τὴν πόλιν ὑπήκοον τοῦ δικαίου καὶ μᾶλλον εὐπειθῆ πρὸς ὁμόνοιαν κατέστησε. λέγεται δὲ τὴν Μουνυχίαν ἰδὼν καὶ καταμαθὼν πολὺν χρόνον, εἰπεῖν πρὸς τοὺς παρόντας ὡς τυφλόν ἐστι τοῦ μέλλοντος ἄνθρωπος· 12.6. ἐκφαγεῖν γὰρ ἂν Ἀθηναίους τοῖς αὑτῶν ὀδοῦσιν, εἰ προῄδεσαν ὅσα τὴν πόλιν ἀνιάσει τὸ χωρίον· ὅμοιον δέ τι καὶ Θαλῆν εἰκάσαι λέγουσι· κελεῦσαι γὰρ αὐτὸν ἔν τινι τόπῳ τῆς Μιλησίας φαύλῳ καὶ παρορωμένῳ τελευτήσαντα θεῖναι, προειπὼν ὡς ἀγορά ποτε τοῦτο Μιλησίων ἔσται τὸ χωρίον. Ἐπιμενίδης μὲν οὖν μάλιστα θαυμασθείς, καὶ χρήματα διδόντων πολλὰ καὶ τιμὰς μεγάλας τῶν Ἀθηναίων, οὐδὲν ἢ θαλλὸν ἀπὸ τῆς ἱερᾶς ἐλαίας αἰτησάμενος καὶ λαβὼν ἀπῆλθεν.

12.1. Now the Cylonian pollution had for a long time agitated the city, ever since Megacles the archon had persuaded Cylon and his fellow conspirators, who had taken sanctuary in the temple of Athena, to come down and stand their trial. About 636 B.C. Cf. Hdt. 5.71 ; Thuc. 1.126 . They fastened a braided thread to the image of the goddess and kept hold of it, but when they reached the shrine of the Erinyes on their way down, the thread broke of its own accord, upon which Megacles and his fellow-archons rushed to seize them, on the plea that the goddess refused them the rights of suppliants. Those who were outside of sacred precincts were stoned to death, and those who took refuge at the altars were slaughtered there; only those were spared who made supplication to the wives of the archons. 12.2. Therefore the archons were called polluted men and were held in execration. The survivors of the followers of Cylon also recovered strength, and were forever at variance with the descendants of Megacles. At this particular time the quarrel was at its height and the people divided between the two factions. Solon, therefore, being now in high repute, interposed between them, along with the noblest of the Athenians, and by his entreaties and injunctions persuaded the men who were held to be polluted to submit to a trial, and to abide by the decision of three hundred jurors selected from the nobility. 12.3. Myron of Phlya conducted the prosecution, and the family of Megacles was found guilty. Those who were alive were banished, and the bodies of the dead were dug up and cast forth beyond the borders of the country. During these disturbances the Megarians also attacked the Athenians, who lost Nisaea, and were driven out of Salamis once more. The city was also visited with superstitious fears and strange appearances, and the seers declared that their sacrifices indicated pollutions and defilements which demanded expiation. 12.4. Under these circumstances they summoned to their aid from Crete Epimenides of Phaestus, who is reckoned as the seventh Wise Man by some of those who refuse Periander a place in the list. See note on Plut. Sol. 3.5 , and cf. Aristot. Const. Ath. 1 . He was reputed to be a man beloved of the gods, and endowed with a mystical and heaven-sent wisdom in religious matters. Therefore the men of his time said that he was the son of a nymph named Balte, and called him a new Cures. The Curetes were Cretan priests of Idaean Zeus, who took their name from the demi-gods to whose care Rhea was said to have committed the infant Zeus. On coming to Athens he made Solon his friend, assisted him in many ways, and paved the way for his legislation. 12.5. For he made the Athenians decorous and careful in their religious services, and milder in their rites of mourning, by attaching certain sacrifices immediately to their funeral ceremonies and by taking away the harsh and barbaric practices in which their women had usually indulged up to that time. Most important of all, by sundry rites of propitiation and purification, and by sacred foundations, he hallowed and consecrated the city, and brought it to be observant of justice and more easily inclined to uimity. It is said that when he had seen Munychia The acropolis of the Peiraeus, stategically commanding not only that peninsula, but also Athens itself. garrisoned by conquerors of Athens and considered it for some time, he remarked to the bystanders that man was indeed blind to the future; 12.6. for if the Athenians only knew what mischiefs the place would bring upon their city, they would devour it with their own teeth. A similar insight into futurity is ascribed to Thales. They say that he gave directions for his burial in an obscure and neglected quarter of the city’s territory, predicting that it would one day be the market-place of Miletus. Well then, Epimenides was vastly admired by the Athenians, who offered him much money and large honors; but he asked for nothing more than a branch of the sacred olive-tree, with which he returned home.

81. Plutarch, Sulla, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218

82. New Testament, Mark, 3.16-3.19, 7.5, 9.5, 10.17-10.31, 10.33, 10.51, 11.11-11.18, 11.21, 11.25, 12.35-12.37, 13.14, 14.22-14.24, 14.45, 15.43-15.46, 16.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54, 55; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 85, 92, 210; Huttner (2013), Early Christianity in the Lycus Valley, 223; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 268, 288, 400

3.16. καὶ ἐποίησεν τοὺς δώδεκα ?̔καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνιʼ Πέτρον, 3.17. καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν τοῦ Ἰακώβου ?̔καὶ ἐπέθηκεν αὐτοῖς ὄνομα Βοανηργές, ὅ ἐστιν Υἱοὶ Βροντῆς̓, 3.18. καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον 3.19. καὶ Ἰούδαν Ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 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. 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.24. οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 10.26. οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς αὐτόν Καὶ τίς δύναται σωθῆναι; 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 10.28. Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι. 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 10.33. ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 10.51. καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 11.11. Καὶ εἰσῆλθεν εἰς Ἰεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. 11.12. Καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν. 11.13. καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπʼ αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα, ὁ γὰρ καιρὸς οὐκ ἦν σύκων. 11.14. καὶ ἀποκριθεὶς εἶπεν αὐτῇ Μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ. 11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16. καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 11.18. καὶ ἤκουσαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς, καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ. 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. 12.35. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ Πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυείδ ἐστιν; 12.36. αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου· 12.37. αὐτὸς Δαυεὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστὶν υἱός; Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. 13.14. Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24. καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· 14.45. καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῷ λέγει Ῥαββεί, καὶ κατεφίλησεν αὐτόν. 15.43. ἐλθὼν Ἰωσὴφ ἀπὸ Ἁριμαθαίας εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν τοῦ θεοῦ, τολμήσας εἰσῆλθεν πρὸς τὸν Πειλᾶτον καὶ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. 15.44. ὁ δὲ Πειλᾶτος ἐθαύμασεν εἰ ἤδη τέθνηκεν, καὶ προσκαλεσάμενος τὸν κεντυρίωνα ἐπη ρώτησεν αὐτὸν εἰ ἤδη ἀπέθανεν· 15.45. καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος ἐδωρήσατο τὸ πτῶμα τῷ Ἰωσήφ. 15.46. καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραντοῦ μνημείου. 16.1. Καὶ διαγενομένου τοῦ σαββάτου [ἡ] Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ [τοῦ] Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἱνα ἐλθοῦσαι ἀλείψωσιν αὐτόν.

3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 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." 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 10.26. They were exceedingly astonished, saying to him, "Then who can be saved?" 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 10.28. Peter began to tell him, "Behold, we have left all, and have followed you." 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first." 10.33. "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 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." 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 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. 12.35. Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? 12.36. For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.' 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains, 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 15.43. Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body. 15.44. Pilate marveled if he were already dead; and summoning the centurion, he asked him whether he had been dead long. 15.45. When he found out from the centurion, he granted the body to Joseph. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him.

83. Josephus Flavius, Life, 10, 426, 428, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 41

84. Josephus Flavius, Jewish Antiquities, 3.245, 4.238, 11.297-11.311, 11.317-11.339, 11.347, 12.237-12.241, 12.293, 12.387, 13.62, 13.64, 13.68, 13.288-13.298, 13.372-13.373, 13.399-13.404, 14.4, 14.25-14.28, 14.36, 14.176, 14.491, 15.367, 15.425, 17.165-17.166, 17.168-17.169, 17.173-17.181, 17.193, 18.12-18.17, 20.179-20.181, 20.206-20.207 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus, referencing oral traditions •oral tradition •tradition, oral •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 45, 50, 53; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 3, 21, 194; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 46, 154, 156, 159, 161; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613, 646

3.245. as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: 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; 11.297. 1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another Artaxerxes’s army, polluted the temple, and imposed tributes on the Jews, that out of the public stock, before they offered the daily sacrifices, they should pay for every lamb fifty shekels. 11.298. Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. 11.299. In confidence of whose support, Jesus quarreled with John in the temple, and so provoked his brother, that in his anger his brother slew him. Now it was a horrible thing for John, when he was high priest, to perpetrate so great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither by the Greeks nor Barbarians. 11.300. However, God did not neglect its punishment, but the people were on that very account enslaved, and the temple was polluted by the Persians. Now when Bagoses, the general of Artaxerxes’s army, knew that John, the high priest of the Jews, had slain his own brother Jesus in the temple, he came upon the Jews immediately, and began in anger to say to them, “Have you had the impudence to perpetrate a murder in your temple?” 11.301. And as he was aiming to go into the temple, they forbade him so to do; but he said to them, “Am not I purer than he that was slain in the temple?” And when he had said these words, he went into the temple. Accordingly, Bagoses made use of this pretense, and punished the Jews seven years for the murder of Jesus. 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste, 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.310. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are in Samaria; 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.320. So when he had, with a good deal of pains during the siege, taken Tyre, and had settled its affairs, he came to the city of Gaza, and besieged both the city and him that was governor of the garrison, whose name was Babemeses. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.330. And when the Phoenicians and the Chaldeans that followed him thought they should have liberty to plunder the city, and torment the high priest to death, which the king’s displeasure fairly promised them, the very reverse of it happened; 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.240. but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations. 12.293. 2. When king Antiochus heard of these things, he was very angry at what had happened; so he got together all his own army, with many mercenaries, whom he had hired from the islands, and took them with him, and prepared to break into Judea about the beginning of the spring. 12.387. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.289. Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. 13.290. However, he desired, that if they observed him offending in any point, and going out of the right way, they would call him back and correct him. On which occasion they attested to his being entirely virtuous; with which commendation he was well pleased. But still there was one of his guests there, whose name was Eleazar, 13.291. a man of an ill temper, and delighting in seditious practices. This man said, “Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil government of the people,” 13.292. And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, “We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes. “ This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.295. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 13.298. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. 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. 13.373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. 13.399. But when his queen saw that he was ready to die, and had no longer any hopes of surviving, she came to him weeping and lamenting, and bewailed herself and her sons on the desolate condition they should be left in; and said to him, “To whom dost thou thus leave me and my children, who are destitute of all other supports, and this when thou knowest how much ill-will thy nation bears thee?” 13.400. But he gave her the following advice: That she need but follow what he would suggest to her, in order to retain the kingdom securely, with her children: that she should conceal his death from the soldiers till she should have taken that place; 13.401. after this she should go in triumph, as upon a victory, to Jerusalem, and put some of her authority into the hands of the Pharisees; for that they would commend her for the honor she had done them, and would reconcile the nation to her for he told her they had great authority among the Jews, both to do hurt to such as they hated, and to bring advantages to those to whom they were friendly disposed; 13.402. for that they are then believed best of all by the multitude when they speak any severe thing against others, though it be only out of envy at them. And he said that it was by their means that he had incurred the displeasure of the nation, whom indeed he had injured. 13.403. “Do thou, therefore,” said he, “when thou art come to Jerusalem, send for the leading men among them, and show them my body, and with great appearance of sincerity, give them leave to use it as they themselves please, whether they will dishonor the dead body by refusing it burial, as having severely suffered by my means, or whether in their anger they will offer any other injury to that body. Promise them also that thou wilt do nothing without them in the affairs of the kingdom. 13.404. If thou dost but say this to them, I shall have the honor of a more glorious funeral from them than thou couldst have made for me; and when it is in their power to abuse my dead body, they will do it no injury at all, and thou wilt rule in safety.” So when he had given his wife this advice, he died, after he had reigned twenty-seven years, and lived fifty years within one. 14.4. 2. Hyrcanus then began his high priesthood on the third year of the hundred and seventy-seventh olympiad, when Quintus Hortensius and Quintus Metellus, who was called Metellus of Crete, were consuls at Rome; when presently Aristobulus began to make war against him; and as it came to a battle with Hyrcanus at Jericho, many of his soldiers deserted him, and went over to his brother; 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.28. And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. 14.36. However, we ourselves saw that present reposited at Rome, in the temple of Jupiter Capitolinus, with this inscription, ‘The gift of Alexander, the king of the Jews.’ It was valued at five hundred talents; and the report is, that Aristobulus, the governor of the Jews, sent it.” 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. 15.367. nay, it is reported that he did not himself neglect this part of caution, but that he would oftentimes himself take the habit of a private man, and mix among the multitude, in the night time, and make trial what opinion they had of his government: 15.425. It is also reported, that during the time that the temple was building, it did not rain in the daytime, but that the showers fell in the nights, so that the work was not hindered. And this our fathers have delivered to us; nor is it incredible, if any one have regard to the manifestations of God. And thus was performed the work of the rebuilding of the temple. 17.165. Now it happened, that during the time of the high priesthood of this Matthias, there was another person made high priest for a single day, that very day which the Jews observed as a fast. 17.166. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. 17.168. 5. But now Herod’s distemper greatly increased upon him after a severe manner, and this by God’s judgment upon him for his sins; for a fire glowed in him slowly, which did not so much appear to the touch outwardly, as it augmented his pains inwardly; 17.169. for it brought upon him a vehement appetite to eating, which he could not avoid to supply with one sort of food or other. His entrails were also ex-ulcerated, and the chief violence of his pain lay on his colon; an aqueous and transparent liquor also had settled itself about his feet, and a like matter afflicted him at the bottom of his belly. Nay, further, his privy-member was putrefied, and produced worms; and when he sat upright, he had a difficulty of breathing, which was very loathsome, on account of the stench of his breath, and the quickness of its returns; he had also convulsions in all parts of his body, which increased his strength to an insufferable degree. 17.173. and he also gave a great deal to their commanders, and to his friends, and came again to Jericho, where he grew so choleric, that it brought him to do all things like a madman; and though he were near his death, he contrived the following wicked designs. 17.174. He commanded that all the principal men of the entire Jewish nation, wheresoever they lived, should be called to him. Accordingly, they were a great number that came, because the whole nation was called, and all men heard of this call, and death was the penalty of such as should despise the epistles that were sent to call them. And now the king was in a wild rage against them all, the innocent as well as those that had afforded ground for accusations; 17.175. and when they were come, he ordered them to be all shut up in the hyppodrome, and sent for his sister Salome, and her husband Alexas, and spake thus to them: “I shall die in a little time, so great are my pains; which death ought to be cheerfully borne, and to be welcomed by all men; but what principally troubles me is this, that I shall die without being lamented, and without such mourning as men usually expect at a king’s death.” 17.176. For that he was not unacquainted with the temper of the Jews, that his death would be a thing very desirable, and exceedingly acceptable to them, because during his lifetime they were ready to revolt from him, and to abuse the donations he had dedicated to God 17.177. that it therefore was their business to resolve to afford him some alleviation of his great sorrows on this occasion; for that if they do not refuse him their consent in what he desires, he shall have a great mourning at his funeral, and such as never had any king before him; for then the whole nation would mourn from their very soul, which otherwise would be done in sport and mockery only. 17.178. He desired therefore, that as soon as they see he hath given up the ghost, they shall place soldiers round the hippodrome, while they do not know that he is dead; and that they shall not declare his death to the multitude till this is done, but that they shall give orders to have those that are in custody shot with their darts; and that this slaughter of them all will cause that he shall not miss to rejoice on a double account; that as he is dying, they will make him secure that his will shall be executed in what he charges them to do; and that he shall have the honor of a memorable mourning at his funeral. 17.179. So he deplored his condition, with tears in his eyes, and obtested them by the kindness due from them, as of his kindred, and by the faith they owed to God, and begged of them that they would not hinder him of this honorable mourning at his funeral. So they promised him not to transgress his commands. 17.180. 6. Now any one may easily discover the temper of this man’s mind, which not only took pleasure in doing what he had done formerly against his relations, out of the love of life, but by those commands of his which savored of no humanity; 17.181. ince he took care, when he was departing out of this life, that the whole nation should be put into mourning, and indeed made desolate of their dearest kindred, when he gave order that one out of every family should be slain, although they had done nothing that was unjust, or that was against him, nor were they accused of any other crimes; while it is usual for those who have any regard to virtue to lay aside their hatred at such a time, even with respect to those they justly esteemed their enemies. 17.193. 2. But then Salome and Alexas, before the king’s death was made known, dismissed those that were shut up in the hippodrome, and told them that the king ordered them to go away to their own lands, and take care of their own affairs, which was esteemed by the nation a great benefit. 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; 18.13. 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. 18.14. 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; 18.15. 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. 18.16. 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: 18.17. 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. 20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food.

85. New Testament, 1 Peter, 2.4-2.9, 3.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 334, 444

2.4. πρὸς ὃν προσερχόμενοι,λίθονζῶντα, ὑπὸ ἀνθρώπων μὲνἀποδεδοκιμασμένονπαρὰ δὲ θεῷἐκλεκτὸν ἔντιμον 2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· 2.6. διότι περιέχει ἐν γραφῇ 2.7. ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπιστοῦσιν δὲλίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 2.8. καὶλίθος προσκόμματος καὶ πέτρα σκανδάλου·οἳ προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες· εἰς ὃ καὶ ἐτέθησαν. 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 3.7. Οἱ ἄνδρες ὁμοίως συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῷ γυναικείῳ ἀπονέμοντες. τιμήν, ὡς καὶ συνκληρονόμοι χάριτος ζωῆς, εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν.

2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame." 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone," 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 3.7. You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered.

86. New Testament, 1 Corinthians, 4.17, 6.18, 7.10-7.11, 7.17-7.23, 7.32-7.35, 9.4, 9.14, 11.2, 11.13, 11.23-11.26, 14.34-14.35, 15.1-15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 207, 253; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233, 334, 400, 401, 444

4.17. Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ [Ἰησοῦ], καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω. 6.18. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 7.10. Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.11. ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. 7.17. Εἰ μὴ ἑκάστῳ ὡς μεμέρικεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι. 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. 7.19. ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. 7.20. ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω. 7.21. δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. 7.22. ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. 7.23. τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων. 7.32. θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· 7.33. ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί, καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, 7.34. ἵνα ᾖ ἁγία [καὶ] τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί. 7.35. τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως. 9.4. μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 9.14. οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν. 11.2. Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε. 11.13. ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 14.34. Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. 14.35. εἰ δέ τι μανθάνειν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ. 15.1. Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, 15.2. διʼ οἷ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε. 15.3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4. καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5. καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.6. ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν· 15.7. ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν·

4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 9.4. Have we no right to eat and to drink? 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand, 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4. that he was buried, that he wasraised on the third day according to the Scriptures, 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles,

87. New Testament, 1 Thessalonians, 2.14, 4.1, 4.3, 5.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tradition •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233, 334, 399

2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 4.1. Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, [ἵνα] καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον. 4.3. Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 5.27. Ἐνορκίζω ὑμᾶς τὸν κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς.

2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality, 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers.

88. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 646

11.24. ὑπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον,

89. New Testament, 2 Thessalonians, 2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 400

2.15. Ἄρα οὖν, ἀδελφοί, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε διʼ ἐπιστολῆς ἡμῶν.

2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter.

90. New Testament, Acts, 2.34-2.36, 7.42, 9.36, 15.5, 15.20, 15.29, 20.32, 23.6-23.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition •traditions, oral •tradition, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 63; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 45; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 288, 334, 400, 646

2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 9.36. Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβειθά, ἣ διερμηνευομένη λέγεται Δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 15.20. ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος· 15.29. ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε. 20.32. καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ κυρίῳ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. 23.6. Γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι. 23.7. τοῦτο δὲ αὐτοῦ λαλοῦντος ἐγένετο στάσις τῶν Φαρισαίων καὶ Σαδδουκαίων, καὶ ἐσχίσθη τὸ πλῆθος. 23.8. Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα. 23.9. ἐγένετο δὲ κραυγὴ μεγάλη, καὶ ἀναστάντες τινὲς pb n="302"/ τῶν γραμματέων τοῦ μέρους τῶν Φαρισαίων διεμάχοντο λέγοντες Οὐδὲν κακὸν εὑρίσκομεν ἐν τῷ ἀνθρώπῳ τούτῳ· εἰ δὲ πνεῦμα ἐλάλησεν αὐτῷ ἢ ἄγγελος—. 23.10. Πολλῆς δὲ γινομένης στάσεως φοβηθεὶς ὁ χιλίαρχος μὴ διασπασθῇ ὁ Παῦλος ὑπʼ αὐτῶν ἐκέλευσεν τὸ στράτευμα καταβὰν ἁρπάσαι αὐτὸν ἐκ μέσου αὐτῶν, ἄγειν εἰς τὴν παρεμβολήν.

2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."' 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 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." 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell." 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!" 23.7. When he had said this, an argument arose between the Pharisees and Sadducees, and the assembly was divided. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. 23.9. A great clamor arose, and some of the scribes of the Pharisees part stood up, and contended, saying, "We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God!" 23.10. When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.

91. Anon., Didache, 1.3, 6.1, 8.1-8.3, 9.4-9.5, 10.5, 11.3-11.4, 15.3-15.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55, 63; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233, 400

92. New Testament, Apocalypse, 1.3, 3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •traditions, oral •oral tradition Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 241

1.3. μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς. 3.20. Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ.

1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.

93. New Testament, Galatians, 1.2, 1.11-1.16, 4.21-4.31, 6.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •traditions, oral •tradition, oral •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 45

1.2. καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, ταῖς ἐκκλησίαις τῆς Γαλατίας· 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15. Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. 6.11. Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.

1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 6.11. See with what large letters I write to you with my own hand.

94. New Testament, Hebrews, 5.1-5.5, 8.8, 8.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 221, 222; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 288

5.1. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά [τε] καὶ θυσίας ὑπὲρ ἁμαρτιῶν, 5.2. μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, 5.3. καὶ διʼ αὐτὴν ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν. 5.4. καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ, καθώσπερ καὶ Ἀαρών. 5.5. Οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα, ἀλλʼ ὁ λαλήσας πρὸς αὐτόν 8.8. μεμφόμενος γὰρ αὐτοὺς λέγει 8.10.

5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father." 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.10. "For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people.

95. New Testament, Philippians, 3.5-3.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 45

3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 3.7. Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν.

3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ.

96. New Testament, Romans, 1.7, 1.17, 2.10, 6.17, 10.12, 12.9, 16.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •traditions, oral •oral tradition Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 334, 400, 444

1.7. πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 6.17. χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 12.9. ἡ ἀγάπη ἀνυπόκριτος. 16.17. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπʼ αὐτῶν·

1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them.

97. New Testament, John, 1.15, 1.38, 1.49, 3.2, 3.26, 4.31, 6.25, 7.19, 7.22-7.23, 9.2, 11.2, 11.8, 12.2-12.3, 19.38-19.42, 20.2-20.3, 20.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 47, 85, 92, 116; Huttner (2013), Early Christianity in the Lycus Valley, 223; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 241, 268, 303, 309

1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 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; 7.19. οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι; 7.22. διὰ τοῦτο Μωυσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι ἐκ τοῦ Μωυσέως ἐστὶν ἀλλʼ ἐκ τῶν πατέρων, — καὶ [ἐν] σαββάτῳ περιτέμνετε ἄνθρωπον. 7.23. εἰ περιτομὴν λαμβάνει [ὁ] ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; 9.2. καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 11.2. ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει. 11.8. λέγουσιν αὐτῷ οἱ μαθηταί Ῥαββεί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; 12.2. ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει, ὁ δὲ Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων σὺν αὐτῷ· 12.3. ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας [τοῦ] Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. 19.38. Μετὰ δὲ ταῦτα ἠρώτησεν τὸν Πειλᾶτον Ἰωσὴφ ἀπὸ Ἁριμαθαίας, ὢν μαθητὴς [τοῦ] Ἰησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ἐπέτρεψεν ὁ Πειλᾶτος. ἦλθεν οὖν καὶ ἦρεν τὸ σῶμα αὐτοῦ. 19.39. ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, φέρων ἕλιγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν. 19.40. ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. 19.41. ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος· 19.42. ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν. 20.2. τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς Ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν. 20.3. Ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον. 20.11. Μαρία δὲ ἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον,

1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 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?" 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me?" 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. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again?" 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 19.41. Now in the place where he was crucified there was a garden. In the garden a new tomb in which no man had ever yet been laid. 19.42. Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there. 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him!" 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb,

98. New Testament, Luke, 5.5, 8.24, 9.3-9.6, 9.33, 9.49, 10.1-10.12, 10.25, 10.38-10.42, 12.21, 13.15, 13.33, 14.5, 16.19-16.31, 17.13, 18.32, 20.41-20.44, 22.19-22.20, 23.50-23.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54, 55; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 47, 92, 192, 210; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233, 268, 288, 303

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. 9.3. καὶ εἶπεν πρὸς αὐτούς Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε δύο χιτῶνας ἔχειν. 9.4. καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε. 9.5. καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπʼ αὐτούς. 9.6. Ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ. 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. 10.1. Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα [δύο] καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο [δύο] πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι. 10.2. ἔλεγεν δὲ πρὸς αὐτούς Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ. 10.3. ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. 10.4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 10.5. εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. 10.6. καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. 10.7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 10.8. καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, 10.9. ἐσθίετε τὰ παρατιθέμενα ὑμῖν, καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς Ἤγγικεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 10.10. εἰς ἣν δʼ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε 10.11. Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ. 10.12. λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ. 10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.38. Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 10.39. καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ. 10.40. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. 10.41. ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· 10.42. Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς. 12.21. [Οὕτως ὁ θησαυρίζων αὑτῷ καὶ μὴ εἰς θεὸν πλουτῶν.] 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; 13.33. πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ. 14.5. καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου; 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21. καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22. ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23. καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24. καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25. εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26. καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. 17.13. καὶ αὐτοὶ ἦραν φωνὴν λέγοντες Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. 18.32. παραδοθήσεται γὰρ τοῖς ἔθνεσιν καὶ ἐμπαιχθήσεται καὶ ὑβρισθήσεται καὶ ἐμπτυσθήσεται, 20.41. Εἶπεν δὲ πρὸς αὐτούς Πῶς λέγουσιν τὸν χριστὸν εἶναι Δαυεὶδ υἱόν; 20.42. αὐτὸς γὰρ Δαυεὶδ λέγει ἐν Βίβλῳ Ψαλμῶν Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου 20.43. ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· 20.44. Δαυεὶδ οὖν αὐτὸν κύριον καλεῖ, καὶ πῶς αὐτοῦ υἱός ἐστιν; 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20. καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. 23.50. Καὶ ἰδοὺ ἀνὴρ ὀνόματι Ἰωσὴφ βουλευτὴς ὑπάρχων, ἀνὴρ ἀγαθὸς καὶ δίκαιος, 23.51. — οὗτος οὐκ ἦν συνκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν,— ἀπὸ Ἁριμαθαίας πόλεως τῶν Ἰουδαίων, ὃς προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ, 23.52. οὗτος προσελθὼν τῷ Πειλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ, 23.53. καὶ καθελὼν ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι λαξευτῷ οὗ οὐκ ἦν οὐδεὶς οὔπω κείμενος.

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. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.4. Into whatever house you enter, stay there, and depart from there. 9.5. As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them." 9.6. They departed, and went throughout the villages, preaching the gospel, and healing everywhere. 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." 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say, 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me." 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her." 12.21. So is he who lays up treasure for himself, and is not rich toward God." 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? 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 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?" 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores, 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'" 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us!" 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 20.41. He said to them, "Why do they say that the Christ is David's son? 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand, 20.43. Until I make your enemies the footstool of your feet."' 20.44. "David therefore calls him Lord, so how is he his son?" 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 23.50. Behold, a man named Joseph, who was a member of the council, a good and righteous man 23.51. (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for the Kingdom of God: 23.52. this man went to Pilate, and asked for Jesus' body. 23.53. He took it down, and wrapped it in a linen cloth, and laid him in a tomb that was cut in stone, where no one had ever been laid.

99. New Testament, Colossians, 2.7, 4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tradition •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 400

2.7. ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες [ἐν αὐτῇ] ἐν εὐχαριστίᾳ. 4.16. καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε.

2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.

100. Ignatius, To The Smyrnaeans, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 221

101. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philo, acquaintance of with oral tradition Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 148

4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n",

4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.",

102. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 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: \n",

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.",

103. Josephus Flavius, Jewish War, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 45; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 46, 154, 156; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 284

1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.656. 5. After this, the distemper seized upon his whole body, and greatly disordered all its parts with various symptoms; for there was a gentle fever upon him, and an intolerable itching over all the surface of his body, and continual pains in his colon, and dropsical tumors about his feet, and an inflammation of the abdomen,—and a putrefaction of his privy member, that produced worms. Besides which he had a difficulty of breathing upon him, and could not breathe but when he sat upright, and had a convulsion of all his members, insomuch that the diviners said those diseases were a punishment upon him for what he had done to the Rabbins. 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple.

104. Josephus Flavius, Against Apion, 1.6-1.13, 1.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 7; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 9

1.6. 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; 1.7. for they will find, that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the invention of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. 1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.9. for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was [remarkably] done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them; 1.10. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.11. yet is nobody able to demonstrate that they have any writing preserved from that time, neither in their temples, nor in any other public monuments. This appears, because the time when those lived who went to the Trojan war, so many years afterward, is in great doubt, and great inquiry is made whether the Greeks used their letters at that time; and the most prevailing opinion, and that nearest the truth, is, that their present way of using those letters was unknown at that time. 1.12. However, there is not any writing which the Greeks agree to be genuine among them ancienter than Homer’s Poems, who must plainly be confessed later than the siege of Troy; nay, the report goes, that even he did not leave his poems in writing, but that their memory was preserved in songs, and they were put together afterward; and this is the reason of such a number of variations as are found in them. 1.13. As for those who set themselves about writing their histories, I mean such as Cadmus of Miletus, and Acusilaus of Argos, and any others that may be mentioned as succeeding Acusilaus, they lived but a little while before the Persian expedition into Greece. 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them.

105. New Testament, Matthew, 6.9-6.13, 7.6, 10.2-10.4, 10.8-10.15, 15.24, 17.4, 20.19, 23.7-23.15, 24.15, 25.29, 25.57-25.60, 26.25-26.28, 26.49, 27.61, 27.64, 27.66, 28.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •traditions, oral •oral tradition •oral tradition, •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54, 55, 63; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 85, 92; Huttner (2013), Early Christianity in the Lycus Valley, 223; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233, 268, 288, 291

6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 10.2. Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάνης ὁ ἀδελφὸς αὐτοῦ, 10.3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, 10.4. Σίμων ὁ Καναναῖος καὶ Ἰούδας ὁ Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 10.9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 10.11. εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 10.12. εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν· 10.13. καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπʼ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἐπιστραφήτω. 10.14. καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. 10.15. ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. 15.24. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 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. 20.19. καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. 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· 23.11. ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. 23.12. Ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται. 23.13. 23.14. Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. 24.15. Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 25.29. τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. 26.25. ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν Μήτι ἐγώ εἰμι, ῥαββεί; λέγει αὐτῷ Σὺ εἶπας. 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.49. καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν Χαῖρε, ῥαββεί· καὶ κατεφίλησεν αὐτόν. 27.61. Ἦν δὲ ἐκεῖ Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία καθήμεναι ἀπέναντι τοῦ τάφου. 27.64. κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μή ποτε ἐλθόντες οἱ μαθηταὶ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῷ λαῷ Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. 27.66. οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. 28.1. Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.

6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel." 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." 20.19. and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up." 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. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it." 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first." 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.

106. Mishnah, Avodah Zarah, 1.5-1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 284

1.5. "אֵלּוּ דְבָרִים אֲסוּרִים לִמְכֹּר לְגוֹיִם, אִצְטְרוֹבָּלִין, וּבְנוֹת שׁוּחַ וּפְטוֹטְרוֹתֵיהֶן, וּלְבוֹנָה, וְתַרְנְגוֹל הַלָּבָן. רַבִּי יְהוּדָה אוֹמֵר, מֻתָּר לִמְכּוֹר לוֹ תַּרְנְגוֹל לָבָן בֵּין הַתַּרְנְגוֹלִין. וּבִזְמַן שֶׁהוּא בִפְנֵי עַצְמוֹ, קוֹטֵעַ אֶת אֶצְבָּעוֹ וּמוֹכְרוֹ לוֹ, לְפִי שֶׁאֵין מַקְרִיבִין חָסֵר לַעֲבוֹדָה זָרָה. וּשְׁאָר כָּל הַדְּבָרִים, סְתָמָן מֻתָּר, וּפֵרוּשָׁן אָסוּר. רַבִּי מֵאִיר אוֹמֵר, אַף דֶּקֶל טָב וַחֲצָב וְנִקְלִיבָם אָסוּר לִמְכֹּר לְגוֹיִם: \n", 1.6. "מְקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לְגוֹיִם, מוֹכְרִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, עֲגָלִים וּסְיָחִים, שְׁלֵמִים וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. וּבֶן בְּתֵירָה מַתִּיר בְּסוּס: \n", 1.7. "אֵין מוֹכְרִין לָהֶם דֻּבִּין וַאֲרָיוֹת וְכָל דָּבָר שֶׁיֶּשׁ בּוֹ נֵזֶק לָרַבִּים. אֵין בּוֹנִין עִמָּהֶם בָּסִילְקִי, גַּרְדּוֹם, וְאִצְטַדְיָא, וּבִימָה. אֲבָל בּוֹנִים עִמָּהֶם בִּימוֹסְיָאוֹת וּבֵית מֶרְחֲצָאוֹת. הִגִּיעוּ לַכִּפָּה שֶׁמַּעֲמִידִין בָּהּ עֲבוֹדָה זָרָה, אָסוּר לִבְנוֹת: \n", 1.8. "וְאֵין עוֹשִׂין תַּכְשִׁיטִין לַעֲבוֹדָה זָרָה, קֻטְלָאוֹת וּנְזָמִים וְטַבָּעוֹת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּשָׂכָר מֻתָּר. אֵין מוֹכְרִין לָהֶם בִּמְחֻבָּר לַקַּרְקַע, אֲבָל מוֹכֵר הוּא מִשֶּׁיִּקָּצֵץ. רַבִּי יְהוּדָה אוֹמֵר, מוֹכֵר הוּא לוֹ עַל מְנָת לָקוֹץ. אֵין מַשְׂכִּירִין לָהֶם בָּתִּים בְּאֶרֶץ יִשְׂרָאֵל, וְאֵין צָרִיךְ לוֹמַר שָׂדוֹת. וּבְסוּרְיָא מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְחוּץ לָאָרֶץ מוֹכְרִין לָהֶם בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, בְּאֶרֶץ יִשְׂרָאֵל מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְסוּרְיָא מוֹכְרִין בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת. וּבְחוּצָה לָאָרֶץ מוֹכְרִין אֵלּוּ וָאֵלּוּ: \n",

1.5. "The following things are forbidden to be sold to idolaters: iztroblin, bnoth-shuah with their stems, frankincense, and a white rooster. Rabbi Judah says: it is permitted to sell a white rooster to an idolater among other roosters; but if it be by itself, one should clip its spur and then sell it to him, because a defective [animal] is not sacrificed to an idol. As for other things, if they are not specified their sale is permitted, but if specified it is forbidden. Rabbi Meir says: also a “good-palm”, hazab and niklivas are forbidden to be sold to idolaters.", 1.6. "In a place where it is the custom to sell small domesticated animals to non-Jews, such sale is permitted; but where the custom is not to sell, such sale is not permitted. In no place however is it permitted to sell large animals, calves or foals, whether whole or maimed. Rabbi Judah permits in the case of a maimed one. And Ben Bateira permits in the case of a horse.", 1.7. "One should not sell them bears, lions or anything which may injure the public. One should not join them in building a basilica, a scaffold, a stadium, or a platform. But one may join them in building public or private bathhouses. When however he reaches the cupola in which the idol is placed he must not build.", 1.8. "One should not make jewelry for an idol [such as] necklaces, ear-rings, or finger-rings. Rabbi Eliezer says, for payment it is permitted. One should not sell to idolaters a thing which is attached to the soil, but when cut down it may be sold. R. Judah says, one may sell it on condition that it be cut down. One should not let houses to them in the land of Israel; and it is not necessary to mention fields. In Syria houses may be let to them, but not fields. Outside of the land of Israel, houses may be sold and fields let to them, these are the words of Rabbi Meir. Rabbi Yose says: in the land of Israel, one may let to them houses but not fields; In Syria, we may sell them houses and let fields; Outside of the land of Israel, both may be sold.",

107. Mishnah, Avot, 1.1, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16-2.4, 2.8, 2.10, 2.11, 3.7, 3.8, 4.11, 5.17, 364 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 53; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 393, 616

1.12. "הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: \n",

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.",

108. Mishnah, Bava Metzia, 9.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral, tradition Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 168

9.2. "הַמְקַבֵּל שָׂדֶה מֵחֲבֵרוֹ, וְהִיא בֵית הַשְּׁלָחִין אוֹ בֵית הָאִילָן, יָבַשׁ הַמַּעְיָן וְנִקְצַץ הָאִילָן, אֵינוֹ מְנַכֶּה לוֹ מִן חֲכוֹרוֹ. אִם אָמַר לוֹ חֲכֹר לִי שְׂדֵה בֵית הַשְּׁלָחִין זֶה אוֹ שְׂדֵה בֵית הָאִילָן זֶה, יָבַשׁ הַמַּעְיָן וְנִקְצַץ הָאִילָן, מְנַכֶּה לוֹ מִן חֲכוֹרוֹ: \n",

9.2. "If one leased a field from his fellow and it was an irrigated field or a field with trees, and the spring dried up or the trees were cut down, he may not give [the owner] less than his agreed rental. But if he had said, “Lease me this irrigated field, or this field with trees”, and the spring dried up or the trees were cut down, he may give less than the prescribed rental.",

109. Mishnah, Taanit, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 201

2.8. "כֹּל הַכָּתוּב בִּמְגִלַּת תַּעֲנִית דְּלֹא לְמִסְפַּד, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו וּלְאַחֲרָיו אָסוּר. דְּלֹא לְהִתְעַנָּאָה בְהוֹן, לְפָנָיו וּלְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר:",

2.8. "[With regard to every day] about which it is written in the Scroll of Fasts (Megillat Taanit) “One may not eulogize” on the preceding day it is prohibited but on the following day it is permitted. Rabbi Yose says: it is forbidden [to mourn] both on the preceding day and on the following day. [On days about which it is written], “One may not fast” on the preceding day and on the following day it is permitted. Rabbi Yose says: on the preceding day it is forbidden but on the following day it is permitted.",

110. Mishnah, Berachot, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 77

1.3. "בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים. אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל: \n",

1.3. "Bet Shammai say: in the evening every man should recline and recite [the Shema], and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel.",

111. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 284

2.7. "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n",

2.7. "If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!",

112. Mishnah, Makkot, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 646

3.10. "כַּמָּה מַלְקִין אוֹתוֹ, אַרְבָּעִים חָסֵר אַחַת. שֶׁנֶּאֱמַר (דברים כה) בְּמִסְפָּר אַרְבָּעִים, מִנְיָן שֶׁהוּא סָמוּךְ לְאַרְבָּעִים. רַבִּי יְהוּדָה אוֹמֵר, אַרְבָּעִים שְׁלֵמוֹת הוּא לוֹקֶה. וְהֵיכָן הוּא לוֹקֶה אֶת הַיְתֵרָה, בֵּין כְּתֵפָיו: \n",

3.10. "How many lashes is he given? Forty save one, as it says, “By number forty” (Deuteronomy 25:2-3) which means, a number close to forty. Rabbi Judah says: “He is given forty [lashes] in full.” And where does he receive the additional lash? Between his shoulders.",

113. Mishnah, Nedarim, 9.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 49

9.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: \n",

9.1. "Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.",

114. Mishnah, Parah, 3.6-3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral •oral tradition Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 201; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

3.6. "וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה: \n", 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: \n",

3.6. "They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives.", 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.\"",

115. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tora, ancestral traditions (pharisees) •oral tradition Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 393

2.6. "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: \n",

2.6. "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.",

116. Mishnah, Sanhedrin, 11.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 77

11.6. "הַמִּתְנַבֵּא בְשֵׁם עֲבוֹדָה זָרָה וְאוֹמֵר, כָּךְ אָמְרָה עֲבוֹדָה זָרָה, אֲפִלּוּ כִוֵּן אֶת הַהֲלָכָה, לְטַמֵּא אֶת הַטָּמֵא וּלְטַהֵר אֶת הַטָּהוֹר. הַבָּא עַל אֵשֶׁת אִישׁ, כֵּיוָן שֶׁנִּכְנְסָה לִרְשׁוּת הַבַּעַל לַנִּשּׂוּאִין אַף עַל פִּי שֶׁלֹּא נִבְעֲלָה, הַבָּא עָלֶיהָ הֲרֵי זֶה בְחֶנֶק. וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ, שֶׁכָּל הַזּוֹמְמִין מַקְדִּימִין לְאוֹתָהּ מִיתָה, חוּץ מִזּוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ: \n",

11.6. "“He who prophesies in the name of an idol”: this is one who says, “Thus has the idol declared” even if he directed the teaching to declare the unclean, unclean, or the clean, clean. “One who has sexual relations with a married woman” after her entry into her husband’s home for marriage, though she did not have sexual relations with her husband, the one who has relations with her is strangled. “Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her”, for all false witnesses are led forth to meet the same death [which they sought to impose,] save witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her.",

117. Mishnah, Eduyot, 1.3, 7.7, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral •oral tradition Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 185; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 54, 272

1.3. "הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם: \n", 7.7. "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n",

1.3. "Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.", 7.7. "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.",

118. Mishnah, Pesahim, 2.5-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 109

2.5. "אֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בְּחִטִּים, בִּשְׂעוֹרִים, בְּכֻסְּמִין וּבְשִׁיפוֹן וּבְשִׁבֹּלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַכֹּהֲנִים בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ, אֵין יוֹצְאִין בָּהֶן. עֲשָׂאָן לִמְכֹּר בַּשּׁוּק, יוֹצְאִין בָּהֶן: \n", 2.6. "וְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בַּחֲזֶרֶת וּבְעֻלָשִׁין וּבְתַמְכָא וּבְחַרְחֲבִינָה וּבְמָרוֹר. יוֹצְאִין בָּהֶן בֵּין לַחִין בֵּין יְבֵשִׁין, אֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִין. וּמִצְטָרְפִין לְכַזָּיִת. וְיוֹצְאִין בַּקֶּלַח שֶׁלָּהֶן, וּבִדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ: \n",

2.5. "These are the things with which they fulfill their obligation on Pesah: with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.", 2.6. "And these are the herbs with which one discharges his obligation on Pesah: with lettuce [hazaret]; with chicory [olshin]; with wild chicory [tamkah]; with picridium [harhavina], and with sonchus [maror]. They fulfill their obligation whether they are moist or dry, but not preserved [in vinegar], nor stewed nor boiled. And they combine to the size of an olive. And they fulfill their obligation with their stalk[s]. And with demai, and with first tithe from which terumah has been separated, and second tithe and sacred property which have been redeemed.",

119. Seneca The Younger, On Anger, 2.34.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tradition, oral Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 91

120. Ps.-Philo, Biblical Antiquities, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 151

121. Aristobulus Milesius, Fragments, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •charter myth, and oral tradition •tradition, oral, in letter of aristeas ptolemy ii Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 90

122. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 91, 97, 98, 99, 101, 109, 124, 154, 185

123. Clement of Rome, 1 Clement, 30.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 334

30.1. Αγίου A has a(gi/ou ou)=n meri/s: C has a(/gia ou)=n me/rh: LS imply a(gi/a ou)=n meri/s "a holy portion" : K represents a(gi/wn ou)=n mi/ris "portion of saints." οὖν μερὶς ὑπάρχοντες ποιήσωμεν τὰ τοῦ ἁγιασμοῦ πάντα, φεύγοντες καταλαλιάς, μιαράς τε καὶ ἀνάγνους συμπλοκάς, μέθας τε καὶ νεωτερισμοὺς καὶ βδελυκτὰς ἐπιθυμίας, μυσερὰν Prov. 3, 34; James 4, 6; I Pet. 5, 5 μοιχείαν, βδελυκτὴν ὑπερηφανίαν.

124. Tosefta, Kippurim, 1.4, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •josephus, referencing oral traditions •oral tradition Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 21; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

1.4. "למה מפרישין כהן אחר תחתיו שמא יארע בו פסול ישמש תחתיו וכהן גדול חוזר לכהונה גדולה וזה ששימש תחתיו כל מצות כהונה גדולה עליו דברי רבי מאיר רבי יוסי אומר אע\"פ שאמרו כל מצות כהונה גדולה עליו אינו כשר לא לכהן גדול ולא לכהן הדיוט אמר רבי יוסי מעשה ביוסף בן [אילים מצפורי ששימש תחת כהן גדול שעה אחת ולא היה כשר לא לכהן גדול ולא לכהן הדיוט כשיצא] אמר למלך פר ושעיר [שקרבו] היום משל מי [היו משלי או משל כהן גדול] ידע המלך על מה אמר לו [מה זה בן אילים] לא דייך ששימשת [תחת כהן גדול] שעה אחת לפני מי שאמר והיה העולם אלא שאתה מבקש ליטול לך כהונה גדולה באותה שעה ידע [בן אילים] שהוסע מן הכהונה גדולה.", 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].",

125. Anon., Epistle of Barnabas, 18.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 400

18.1. But let us pass on to another lesson and teaching. There are two ways of teaching and of power, the one of light and the other of darkness; and there is a great difference between the two ways. For on the one are stationed the light giving angels of God, on the other the angels of Satan.

126. Tosefta, Taanit, 2.4, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 201

2.4. "מפני מה אנשי משמר מותרין לשתות יין בלילות אבל לא בימים [שאם] תכבד העבודה על אנשי בית אב [יסמכו עליהן] אנשי בית אב לא ביום ולא בלילה מפני שהן [תדירין בעבודה].", 2.6. "מה בין תענית צבור לתענית יחיד [תענית צבור אוכלין ושותין מבעוד יום מה שאין כן בתענית יחיד] תענית צבור אסורין במלאכה ברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה מה שאין כן בתענית יחיד תענית צבור נכנסין לבתי כנסיות מה שאין כן בתענית יחיד תענית צבור מוציאין את התיבה לרחובה של עיר מה שאין כן בתענית יחיד תענית צבור מתפללין עשרים וארבע ברכות מה שאין כן בתענית יחיד תענית צבור כהנים נושאים כפיהם ארבעה פעמים ביום משא\"כ בתענית יחיד תענית צבור אין מפסיקין לימים טובים הכתובים במגילה מה שאין כן בתענית יחיד מעשה וגזרו תענית בחנוכה בלוד [אמרו לו לרבי אליעזר וסיפר לרבי יהושע ורחץ אמר להם ר' יהושע] צאו והתענו על מה שהתעניתם כל זמן שהיה רבן גמליאל קיים היתה הלכה נוהגת כדבריו לאחר מיתתו של רבן גמליאל בקש רבי יהושע לבטל את דבריו עמד רבי יוחנן בן נורי על רגליו ואמר חזי אנא בתר רישא גופא אזיל כל זמן שהיה רבן גמליאל קיים היתה הלכה נוהגת כדבריו עכשיו שמת אתם מבקשים לבטל את דבריו אמר רבי יהושע אנו שומעין לך נקבעה הלכה כדברי רבן גמליאל ולא ערער אדם על דבריו.",

127. Tosefta, Sukkah, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

128. Tosefta, Qiddushin, 5.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97

129. Tosefta, Yevamot, 1.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition, and individual •oral tradition, and violence Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 63

130. Tosefta, Parah, 3.7-3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral •oral tradition Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 60; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

3.7. "פקע מעורה ומשערה ומבשרה חוץ לגיתה יחזיר ואם לא החזיר פסול. חוץ ממערכתה הרי זה מרבה עליו ושורפו במקומו ר\"א אומר כזית מעכבת פחות מכזית אין מעכבת. פקע מקרנה ומטלפה ומפרשה א\"צ להחזיר שאין זבח שאין מעכב בחיה אין מעכב בשריפתה ר\"א בר צדוק הוסיף אשליך אשליך אשליך והם אמרו לו הן ג\"פ על כל דבר ודבר. בין שקרעה ביד בין שקרעה בסכין ובין שנקרעה מאליה ובין שהשליך שלשתן זה אחר זה <זה אחר זה> כשרה.", 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. ",

131. Tacitus, Annals, 15.53.2-15.53.3, 15.54.1, 15.55.1-15.55.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •memory, cultural, oral tradition and Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 327

132. Tosefta, Pesahim, 4.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 613

133. Tosefta, Berachot, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 77

1.4. "מאימתי קורין את שמע בשחרית אחרים אומרי' כדי שיהא <ממנו> [רואה] חבירו ברחוק ד' אמות ומכירו מצותה עם הנץ החמה כדי שיהא סומך גאולה לתפלה ונמצא מתפלל ביום אמר רבי יהודה פעם אחת הייתי מהלך אחר ר\"ע ואחר ר\"א בן עזריה הגיע זמן קריאת שמע כמדומה אני שנתייאשו מלקרות אלא שעוסקין בצרכי צבור קריתי ושניתי ואח\"כ התחילו הן וכבר נראתה חמה על ראשי ההרים.",

134. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kernel, historical, in oral tradition Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 83

4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis.

135. Tosefta, Eruvin, 8.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 19, 20

8.15. "הלכות שבת [חגיגות ומעילה כהררין תלוין] בשערה [מקרא מועט והלכות מרובות] ואין להם על מה שיסמכו.",

136. Tosefta, Kiddushin, 5.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97

137. Tosefta, Eduyot, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 185

1.3. "נשאל לחכם וטמא לו לא ישאל לחכם אחר היו שנים אחד אוסר ואחד מתיר אחד מטמא ואחד מטהר אם יש חכם אחר נשאלין לו ואם לאו הולכין אחר המחמיר ר\"י בן קרחה אומר דבר מדברי תורה הולכין אחר המחמיר. מדברי סופרים הולכין אחר המיקל.",

1.3. "If a matter was asked to one Master, and he rendered it impure, he should not ask another Master. If there were two, and one prohibited and the other permitted, one rendered it pure and the other impure -- if there is another Master, we ask him. If not, we follow the stricter ruling. Rabbi Yehoshua ben Korha says, \"In teachings of Scripture, we follow the stricter opinion. In teachings of the Scribes, we follow the more lenient opinion.\"",

138. Anon., Leviticus Rabba, 23.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •tradition,, oral Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 194

23.8. וְעַתָּה לֹא רָאוּ אוֹר (איוב לז, כא), תָּנָא הָרוֹאֶה הַחַמָּה בִּתְקוּפָתָהּ, לְבָנָה בְּכַדּוּרָהּ, כּוֹכָבִים בִּמְסִלּוֹתָם, מַזָּלוֹת כְּסִדְרָן, אוֹמֵר בָּרוּךְ עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, אָמַר רַב הוּנָא הֲדָא דְאַתְּ אָמַר בִּימוֹת הַגְּשָׁמִים, וּבִלְבָד לְאַחַר שְׁלשָׁה יָמִים. וְעַתָּה לֹא רָאוּ אוֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר דָּרַשׁ רַבִּי לֵוִי בַּר סִיסִי בִּנְהַרְדָּעָא (שמות כד, י): וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל, זֶה עַד שֶׁלֹּא נִגְאָלוּ, אֲבָל מִשֶּׁנִּגְאֲלוּ הֵיכָן הָיְתָה דַרְכָּהּ שֶׁל לְבֵנָה לִנָּתֵן שָׁם הָיְתָה נְתוּנָה. אָמַר רַבִּי בֶּרֶכְיָה מַעֲשֵׂה לִבְנַת הַסַּפִּיר אֵין כְּתִיב כָּאן אֶלָּא (שמות כד, י): כְּמַעֲשֵׂה, הִיא וְכָל אַרְגָּלִיָּא שֶׁלָּהּ נְתָנָהּ, הִיא וְהַסַּל וְהַמַּגְרֵפָה שֶׁלָּהּ נְתָנָהּ. בַּר קַפָּרָא אָמַר עַד שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה רְשׁוּמָה בָּרָקִיעַ, מִשֶּׁנִּגְאֲלוּ עוֹד לֹא נִרְאֲתָה בָּרָקִיעַ, מַאי טַעְמָא (שמות כד, י): וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר, כָּךְ אִינוּן נְקִיִּין מִן עֲנָנִין.

139. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 209

140. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

141. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oral tradition Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 135

142. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 37

143. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 53

144. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

145. Palestinian Talmud, Maasrot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

146. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oral tradition Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 135

147. Anon., Sifre Deuteronomy, 269, 351 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 91

148. Palestinian Talmud, Sanhedrin, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oral tradition Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 205

149. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan

150. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan

151. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 53

152. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 53

153. Justin, First Apology, 67.3-67.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55

154. Pausanias, Description of Greece, 7.5.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition, Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 87

7.5.13. Χίοις δὲ ὁ τοῦ Οἰνοπίωνος τάφος θέαν τε παρέχεται καί τινας καὶ λόγους ἐς τοῦ Οἰνοπίωνος τὰ ἔργα· Σαμίοις δὲ κατὰ τὴν ὁδὸν τὴν ἐς τὸ Ἡραῖον τὸ Ῥαδίνης καὶ Λεοντίχου μνῆμά ἐστι, καὶ τοῖς ὑπὸ ἔρωτος ἀνιωμένοις εὔχεσθαι καθέστηκεν ἰοῦσιν ἐπὶ τὸ μνῆμα. τὰ μὲν δὴ ἐν Ἰωνίᾳ θαύματα πολλά τε καὶ οὐ πολλῷ τινι τῶν ἐν τῇ Ἑλλάδι ἀποδέοντά ἐστιν·

7.5.13. One of the sights of Chios is the grave of Oenopion, about whose exploits they tell certain legends. The Samians have on the road to the Heraeum the tomb of Rhadine and Leontichus, and those who are crossed in love are wont to go to the tomb and pray. Ionia , in fact, is a land of wonders that are but little inferior to those of Greece .

155. Irenaeus, Refutation of All Heresies, 1.15.6, 2.22.5, 3.2.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •angelic descent, oral traditions about •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 222; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177

156. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

157. Irenaeus, Demonstration of The Apostolic Teaching, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •angelic descent, oral traditions about Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 177

158. Aelian, Varia Historia, 10.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition, Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 87

159. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 165; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 135, 137

110a. b and swear to the Lord of hosts; /b one shall be called the city of destruction” (Isaiah 19:18). b They went to Alexandria in Egypt and built an altar and sacrificed /b offerings b upon it for the sake of Heaven, as it is stated /b in the following verse: b “In that day shall there be an altar to the Lord in the midst of the land of Egypt, /b and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b “One shall be called the city of destruction” /b (Isaiah 19:18). The Gemara asks: b What /b is the meaning of the verse: b “One shall be called the city of destruction”? /b The Gemara answers: b As Rav Yosef translates /b into Aramaic: Concerning b the City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from where /b is it derived b that /b in the phrase: b “The city of destruction [ i heres /i ],” the term /b i heres /i b is /b referring b to the sun? As it is written: “Who commands the sun [ i ḥeres /i ], and it does not rise; /b and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, b bring My sons from far, and My daughters from the end of the earth” /b (Isaiah 43:5–6). What is the meaning of b “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, /b and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b ,§ b Rabbi Abba bar Rav Yitzḥak says /b that b Rav Ḥisda says, and some say /b that b Rav Yehuda says /b that b Rav says: /b The gentiles living b from Tyre to Carthage recognize the Jewish people, /b their religion, b and their Father in Heaven. But /b those living b to the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b , b Rav Shimi bar Ḥiyya raised an objection to /b the statement of b Rav /b from the verse: b “From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering; /b for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav b said to him: Shimi, /b is it b you /b who is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means b that /b although they worship idols, b they call Him the God of gods. /b ,§ The verse states: “And b in every place offerings are presented to My name, /b and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it b enter your mind /b to say that it is permitted to sacrifice offerings b in every place? /b Rather, b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: These are Torah scholars, who engage in Torah /b study b in every place. /b God says: b I ascribe them /b credit b as though they burn and present /b offerings b to My name. /b ,Furthermore, when the verse states: b “And a pure meal offering,” this /b is referring to b one who studies Torah in purity, /b i.e., one who first b marries a woman and afterward studies Torah. /b Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b “A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” /b (Psalms 134:1). b What /b is the meaning of b “at night,” /b given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? b Rabbi Yoḥa says: These are Torah scholars, who engage in Torah /b study b at night. The verse ascribes them /b credit b as though they engage in the /b Temple b service. /b ,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the i Shabbatot /i , and on the New Moons, and on the Festivals of the Lord our God. b This is an ordice forever for Israel” /b (II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? b Rav Giddel says /b that b Rav says: This /b is referring to the b altar /b that remains b built /b in Heaven even after the earthly Temple was destroyed, b and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it. /b , b And Rabbi Yoḥa says /b that there is an alternative explanation of the verse: b These are Torah scholars, who engage in /b studying b the i halakhot /i of /b the Temple b service. The verse ascribes them /b credit b as though the Temple was built in their days /b and they are serving in it.,§ The Gemara cites similar interpretations of verses: b Reish Lakish said: What /b is the meaning of that b which is written: “This is the law [ i torah /i ] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, /b and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that b anyone who engages in Torah /b study is considered b as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b , b Rava said /b an objection to this interpretation: b This /b verse states: b “of the burnt offering, of the meal offering.” /b If the interpretation of Reish Lakish is correct, the verse b should have /b written: b “Burnt offering and meal offering.” Rather, Rava says /b that the correct interpretation of this verse is: b Anyone who engages in Torah /b study b need not /b bring b a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b , b Rabbi Yitzḥak said: What /b is the meaning of that b which is written: “This is the law of the sin offering” /b (Leviticus 6:18), b and: “This is the law of the guilt offering” /b (Leviticus 7:1)? These verses teach that b anyone who engages in /b studying b the law of the sin offering /b is ascribed credit b as though he sacrificed a sin offering, and anyone who engages in /b studying b the law of a guilt offering /b is ascribed credit b as though he sacrificed a guilt offering. /b , strong MISHNA: /strong b It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a bird burnt offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , strong GEMARA: /strong b Rabbi Zeira said: What is the verse /b from which this principle is derived? b “Sweet is the sleep of a laboring man, whether he consumes little or much” /b (Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., b Rav Adda bar Ahava said /b that the source is b from here: “When goods increase, those who consume them increase; and what advantage is there to the owner, /b except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. b It is taught /b in a i baraita /i that b Rabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: As /b in these verses, the divine names b i El /i and i Elohim /i are not stated, but /b only b “the Lord.” /b This is b so /b as b not to give a claim to a litigant to argue. /b Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., b And it is stated with regard to a large bull /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9), b and with regard to a small bird /b offering: b “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:17), b and with regard to a meal offering: “A fire offering, an aroma pleasing /b to the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is b to say to you /b that b one who brings a substantial /b offering b and one who brings a meager /b offering have equal merit, b provided that he directs his heart toward Heaven. /b , b And lest you say /b that God b needs /b these offerings b for consumption, /b in which case a larger offering would be preferable to a smaller one, b the verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it” /b (Psalms 50:12). b And it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine” /b (Psalms 50:10–11). Similarly, it is stated in the following verse: b “Do I eat the flesh of bulls, or drink the blood of goats?” /b (Psalms 50:13)., b I did not say to you: Sacrifice /b offerings to me, b so that you will say: I will do His will, /b i.e., fulfill His needs, b and He will do my will. You are not sacrificing to /b fulfill b My will, /b i.e., My needs, b but you are sacrificing to /b fulfill b your will, /b i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, b as it is stated: /b “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted” /b (Leviticus 19:5)., b Alternatively, /b the verse: “And when you sacrifice an offering of peace offerings to the Lord, b you shall sacrifice it so that you may be accepted [ i lirtzonkhem /i ]” /b (Leviticus 19:5), can be interpreted differently: b Sacrifice willingly [ i lirtzonkhem /i ]; sacrifice intentionally. /b ,This is b as Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares /b in the case b of consecrated /b items, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, b that /b the offering b is disqualified? /b Rav Huna said to Shmuel: It is derived from a verse, b as it is stated: “And he shall slaughter the young bull /b before the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly b unless the slaughter is for the sake of a young bull, /b i.e., with the knowledge that he is performing an act of slaughter.,Shmuel b said to /b Rav Huna: b We have this /b as an established i halakha /i already, that it is a mitzva to slaughter the offering for the sake of a bull, but b from where /b is it derived that this requirement is b indispensable? /b Rav Huna b said to him /b that the verse states: b “With your will you shall slaughter it” /b (Leviticus 19:5), i.e., b sacrifice intentionally, /b in the form of a purposeful action.,...Y

160. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 221

31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:, big strongגמ׳ /strong /big ת"ר בפסח קורין בפרשת מועדות ומפטירין בפסח (יהושע ה, י) גלגל והאידנא דאיכא תרי יומי יומא קמא בפסח גלגל ולמחר בפסח (מלכים ב כג, טז) יאשיהו,ושאר ימות הפסח מלקט וקורא מענינו של פסח מאי היא אמר רב פפא מאפ"ו סימן,יום טוב האחרון של פסח קורין (שמות יג, יז) ויהי בשלח ומפטירין (שמואל ב כב, א) וידבר דוד ולמחר (דברים טו, יט) כל הבכור ומפטירין (ישעיהו י, לב) עוד היום,אמר אביי והאידנא נהוג עלמא למיקרי משך תורא קדש בכספא פסל במדברא שלח בוכרא,בעצרת (דברים טז, ט) שבעה שבועות ומפטירין (חבקוק ג, א) בחבקוק אחרים אומרים (שמות יט, א) בחדש השלישי ומפטירין (יחזקאל א, א) במרכבה והאידנא דאיכא תרי יומי עבדינן כתרוייהו ואיפכא,בראש השנה (במדבר כט, א) בחדש השביעי ומפטירין (ירמיהו לא, כ) הבן יקיר לי אפרים ויש אומרים (בראשית כא, א) וה' פקד את שרה ומפטירין (שמואל א ב, א) בחנה,והאידנא דאיכא תרי יומי יומא קמא כיש אומרים למחר (בראשית כב, א) והאלהים נסה את אברהם ומפטירין הבן יקיר,ביוה"כ קורין (ויקרא טז, א) אחרי מות ומפטירין (ישעיהו נז, טו) כי כה אמר רם ונשא ובמנחה קורין בעריות ומפטירין ביונה,אמר ר' יוחנן כל מקום שאתה מוצא גבורתו של הקב"ה אתה מוצא ענוותנותו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים,כתוב בתורה (דברים י, יז) כי ה' אלהיכם הוא אלהי האלהים ואדוני האדונים וכתיב בתריה עושה משפט יתום ואלמנה שנוי בנביאים (ישעיהו נז, טו) כה אמר רם ונשא שוכן עד וקדוש וגו' וכתיב בתריה ואת דכא ושפל רוח משולש בכתובים דכתיב (תהלים סח, ה) סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות,יו"ט הראשון של חג קורין בפרשת מועדות שבתורת כהנים ומפטירין (זכריה יד, א) הנה יום בא לה' והאידנא דאיכא תרי יומי למחר מיקרא ה"נ קרינן אפטורי מאי מפטירין (מלכים א ח, ב) ויקהלו אל המלך שלמה,ושאר כל ימות החג קורין בקרבנות החג יו"ט האחרון קורין כל הבכור מצות וחוקים ובכור ומפטירין (מלכים א ט, א) ויהי ככלות שלמה למחר קורין וזאת הברכה ומפטירין (מלכים א ח, כב) ויעמד שלמה,אמר רב הונא אמר רב שבת שחל להיות בחולו של מועד בין בפסח בין בסוכות מקרא קרינן (שמות לג, יב) ראה אתה אפטורי בפסח (יחזקאל לז, ד) העצמות היבשות ובסוכות (יחזקאל לח, יח) ביום בא גוג,בחנוכה בנשיאים ומפטירין (זכריה ב, יד) בנרות דזכריה ואי מיקלעי שתי שבתות קמייתא בנרות דזכריה בתרייתא (מלכים א ז, מ) בנרות שלמה,בפורים (שמות יז, ח) ויבא עמלק בראשי חדשים (במדבר כח, יא) ובראשי חדשיכם ראש חדש שחל להיות בשבת מפטירין (ישעיהו סו) והיה מדי חדש בחדשו חל להיות באחד בשבת מאתמול מפטירין (שמואל א כ) ויאמר לו יהונתן מחר חדש,אמר רב הונא

31a. they read the portion of b blessings and curses /b (Leviticus, chapter 26). b One should not interrupt /b the reading of the b curses /b by having two different people read them. b Rather, one person reads all of them. /b , b On Mondays, and on Thursdays, /b and b on Shabbat during the afternoon /b service, b they read in accordance /b with the regular weekly b order, /b i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. b However, /b these readings b are not counted /b as a progression b in the reckoning /b of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, b as /b it b is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” /b (Leviticus 23:44), which indicates that part of b the mitzva /b of the Festivals is b that /b the people b should read /b the portion relating to them, b each one in its /b appointed b time. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b On /b the first day of b Passover, /b the congregation b reads from the portion of the Festivals /b (Leviticus 22:26–23:44), b and they read as the i haftara /i /b the account of the b Passover /b celebrated at b Gilgal /b (Joshua 5:2–14). The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two /b Festival b days of Passover, on the first day /b they read as the i haftara /i the account of the b Passover /b celebrated b at Gilgal, and on the next day /b they read b from /b the account of the b Passover /b observed b by Josiah /b (II Kings 23).,The i baraita /i continues: b And on /b the b other days of Passover, one collects and reads /b from various Torah portions of b matters /b relating b to Passover. /b The Gemara asks: b What are these /b portions? b Rav Pappa said: A mnemonic /b for them is b i mem /i , i alef /i , i peh vav /i . /b Each letter stands for a different reading: i Mem /i for the portion of: “Draw out [ i mishkhu /i ] and take your lambs” (Exodus 12:21–51); i alef /i for the portion of “If b [ /b i im /i ] you lend money to any of My people” (Exodus 22:24–23:19 i ) /i ; i peh /i for the portion of “Hew [ i pesol /i ] for yourself” (Exodus 34:1–26); and i vav /i for the portion “And the Lord spoke [ i vaydabber /i ]” (Numbers 9:1–14).,The i baraita /i continues: b On the last Festival day of Passover, they read /b the portion of b “And it came to pass, when /b Pharaoh b let /b the people b go” /b (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, b and they read as the i haftara /i /b the portion b “And David spoke” /b (II Samuel 22), which is the song of David. b And /b in the Diaspora, b on the next day, /b the eighth day of Passover, they read the portion b “All the firstborns” /b (Deuteronomy 15:19–16:17), b and they read as the i haftara /i /b the portion of b “This very day” /b (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover., b Abaye said: And nowadays, /b on the eight days of Passover in the Diaspora, b everyone is accustomed to read /b portions that are indicated by the mnemonic phrase: b Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. /b This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The i baraita /i continues: b On i Shavuot /i /b they read the portion of b “Seven weeks,” and they read as the i haftara /i from Habakkuk, /b chapter 2, since it mentions the giving of the Torah at Sinai. b Others say: /b They read the portion of b “In the third month” /b (Exodus 19:1–20:23), which describes the giving of the Torah, b and they read as the i haftara /i from /b the account of b the /b Divine b Chariot /b (Ezekiel 1). The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two days /b of i Shavuot /i , b we act in accordance with both /b opinions, b but in the reverse order. /b On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The i baraita /i continues: b On Rosh HaShana /b they read the portion of b “On the seventh month /b on the first of the month” (Numbers 29:1–6) b and they read as the i haftara /i “Is Ephraim My dear son?” /b (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. b And some say /b that they read b “And the Lord visited Sarah” /b (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. b And they read as the i haftara /i from /b the account of b Hannah /b (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: b And nowadays, when there are two days /b of Rosh HaShana, on b the first day /b they read Genesis 21 b in accordance /b with the opinion cited as: b Some say. And on the next day /b they read b “And God tested Abraham” /b (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, b and they read as the i haftara /i “Is Ephraim My dear son?” /b ,The i baraita /i continues: b On Yom Kippur they read /b the portion of b “After the death” /b (Leviticus 16) b , and they read as the i haftara /i /b the portion of b “For thus says the High and Lofty One” /b (Isaiah 57:14–58:14), which deals with fasting and repentance. b And during the afternoon /b service they b read from /b the portion detailing b forbidden sexual relations /b (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. b And they read as the i haftara /i /b the book of b Jonah, /b which mentions the repentance of the people of Nineveh.,Having mentioned the i haftara /i read on Yom Kippur, the Gemara cites that which b Rabbi Yoḥa said: Wherever you find /b a reference in the Bible to b the might of the Holy One, Blessed be He, you /b also b find /b a reference to b His humility /b adjacent to it. Evidence of b this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings. /b , b It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” /b (Deuteronomy 10:17), b and it is written /b immediately b afterward: “He executes the judgment of the fatherless and widow” /b (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. b It is repeated in the Prophets: /b “For b thus says the High and Lofty One that inhabits eternity, Whose name is sacred” /b (Isaiah 57:15), b and it is written /b immediately b afterward: /b “In the high and holy place I dwell b with him that is of a contrite and humble spirit, /b to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). b It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” /b (Psalms 68:5), b and it is written /b immediately b afterward: “A father of the fatherless, and a judge of widows” /b (Psalms 68:6).,The i baraita /i continues: On b the first Festival day of i Sukkot /i , they read from the portion of the Festivals /b found b in Leviticus /b (Leviticus 22:26–23:44), b and they read as the i haftara /i /b the portion of b “Behold the day of the Lord comes” /b (Zechariah 14), which mentions the festival of i Sukkot /i . The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two /b Festival b days /b of i Sukkot /i , b on the next day, they read the same /b Torah portion. But b what do they read as the i haftara /i ? /b They read the portion of b “And /b all the men of Israel b assembled themselves to King Solomon” /b (I Kings 8:2–21), which describes events that took place on the festival of i Sukkot /i .,The i baraita /i continues: b And on all the other days of i Sukkot /i , they read /b selections b from /b the portion of b the offerings of i Sukkot /i /b found in the book of Numbers, chapter 29. b On the last Festival day /b of i Sukkot /i , i.e., the Eighth Day of Assembly, b they read /b the portion of b “All the firstborns,” /b starting with the portion of “You shall tithe,” since it includes many b mitzvot and statutes /b relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the i halakhot /i governing b firstborns /b (Deuteronomy 14:22–16:17). b And they read as the i haftara /i /b the portion of b “And it was so, that when Solomon had made an end /b of praying” (I Kings 8:54–9:1), which occurred on that day. b On the next day, /b the second day of the Eighth Day of Assembly in the Diaspora, b they read /b the portion of b “And this is the blessing” /b (Deuteronomy, chapters 33–34) until the end of the Torah, b and they read as the i haftara /i “And Solomon stood” /b (I Kings 8:22–53)., b Rav Huna said /b that b Rav said: /b When b Shabbat occurs on /b one of b the intermediate days /b of a Festival, b whether on Passover or on i Sukkot /i , they read the Torah /b portion of b “See, You /b say to me” (Exodus 33:12–34:26), as it includes the i halakhot /i of the Festivals and the intermediate days. b They read as the i haftara /i , on Passover, /b from the portion of b the dry bones /b (Ezekiel 37:1–14), which portrays redemption from servitude, b and on i Sukkot /i /b they read “And it shall come to pass b on that day when Gog shall come” /b (Ezekiel 38:18–39:16), which speaks of the future redemption.,The i baraita /i continues: b On /b each day of b Hanukkah /b they read a selection b from /b the portion of the dedication of the altar by b the /b tribal b princes /b (Numbers 7), b and they read as the i haftara /i from /b the portion of b the lamps of Zechariah /b (Zechariah 2:14–4:7). The Gemara comments: b And if it occurs that there are two i Shabbatot /i /b during Hanukkah, b on the first /b Shabbat they read b from /b the portion of b the lamps of Zechariah, and on the latter one /b they read b from /b the portion of b the lamps of Solomon /b (I Kings 7:40–50), which discusses the lamps in the Temple.,The i baraita /i continues: b On Purim /b they read the portion of b “And Amalek came” /b (Exodus 17:8–16). b On the New Moon /b they read the portion of b “And in the beginnings of your month” /b (Numbers 28:11–15). When b the New Moon occurs on Shabbat, they read as the i haftara /i /b the portion that concludes with b “And it shall come to pass that every New Moon, /b and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon b occurs on Sunday, on the previous day, /b i.e., Shabbat, b they read as the i haftara /i /b the portion of b “And Jonathan said to him: Tomorrow is the New Moon” /b (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon., b Rav Huna said: /b

161. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 145

110b. אבל לא מעיר לכרך ולא מכרך לעיר,מוציאין מנוה הרעה לנוה היפה אבל לא מנוה היפה לנוה הרעה רשב"ג אומר אף לא מנוה רעה לנוה יפה מפני שהנוה היפה בודק:, big strongגמ׳ /strong /big בשלמא מכרך לעיר דבכרך שכיחי כל מילי בעיר לא שכיחי כל מילי אלא מעיר לכרך מ"ט,מסייע ליה לרבי יוסי בר חנינא דא"ר יוסי בר חנינא מנין שישיבת כרכים קשה שנאמר (נחמיה יא, ב) ויברכו העם לכל האנשים המתנדבים לשבת בירושלים:,רשב"ג אומר כו': מאי בודק כדשמואל דאמר שמואל שינוי וסת תחלת חולי מעים כתוב בספר בן סירא (משלי טו, טו) כל ימי עני רעים והאיכא שבתות וימים טובים כדשמואל דאמר שמואל שינוי וסת תחלת חולי מעים,בן סירא אומר אף לילות בשפל גגים גגו ובמרום הרים כרמו ממטר גגים לגגו ומעפר כרמו לכרמים:, big strongמתני׳ /strong /big הכל מעלין לארץ ישראל ואין הכל מוציאין הכל מעלין לירושלים ואין הכל מוציאין אחד האנשים ואחד הנשים,נשא אשה בא"י וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל נשא אשה בא"י וגרשה בקפוטקיא נותן לה ממעות ארץ ישראל נשא אשה בקפוטקיא וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל רבן שמעון בן גמליאל אומר נותן לה ממעות קפוטקיא נשא אשה בקפוטקיא וגרשה בקפוטקיא נותן לה ממעות קפוטקיא:, big strongגמ׳ /strong /big הכל מעלין לאתויי מאי לאתויי עבדים,ולמאן דתני עבדים בהדיא לאתויי מאי לאתויי מנוה היפה לנוה הרעה,ואין הכל מוציאין לאתויי מאי לאתויי עבד שברח מחוצה לארץ לארץ דאמרינן ליה זבניה הכא וזיל משום ישיבת ארץ ישראל,הכל מעלין לירושלים לאתויי מאי לאתויי מנוה היפה לנוה הרעה,ואין הכל מוציאין לאתויי מאי לאתויי אפי' מנוה הרעה לנוה היפה ואיידי דתנא רישא אין מוציאין תנא סיפא נמי אין מוציאין:,ת"ר הוא אומר לעלות והיא אומרת שלא לעלות כופין אותה לעלות ואם לאו תצא בלא כתובה היא אומרת לעלות והוא אומר שלא לעלות כופין אותו לעלות ואם לאו יוציא ויתן כתובה,היא אומרת לצאת והוא אומר שלא לצאת כופין אותה שלא לצאת ואם לאו תצא בלא כתובה הוא אומר לצאת והיא אומרת שלא לצאת כופין אותו שלא לצאת ואם לאו יוציא ויתן כתובה:,נשא אשה כו': הא גופא קשיא,קתני נשא אשה בארץ ישראל וגרשה בקפוטקיא נותן לה ממעות ארץ ישראל אלמא בתר שיעבודא אזלינן אימא סיפא נשא אשה בקפוטקיא וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל אלמא בתר גוביינא אזלינן,אמר רבה מקולי כתובה שנו כאן קסבר כתובה דרבנן:,רבן שמעון בן גמליאל אומר נותן לה ממעות קפוטקיא: קסבר כתובה דאורייתא,תנו רבנן המוציא שטר חוב על חבירו כתוב בו בבל מגבהו ממעות בבל כתוב בו ארץ ישראל מגבהו ממעות ארץ ישראל כתוב בו סתם הוציאו בבבל מגבהו ממעות בבל הוציאו בארץ ישראל מגבהו ממעות ארץ ישראל כתוב בו כסף סתם מה שירצה לוה מגבהו מה שאין כן בכתובה,אהייא אמר רב משרשיא ארישא לאפוקי מדרשב"ג דאמר כתובה דאורייתא:,כתוב בו כסף סתם מה שירצה לוה מגבהו ואימא נסכא א"ר אלעזר דכתיב ביה מטבע ואימא פריטי אמר רב פפא פריטי דכספא לא עבדי אינשי,ת"ר לעולם ידור אדם בא"י אפי' בעיר שרובה עובדי כוכבים ואל ידור בחו"ל ואפילו בעיר שרובה ישראל שכל הדר בארץ ישראל דומה כמי שיש לו אלוה וכל הדר בחוצה לארץ דומה כמי שאין לו אלוה שנא' (ויקרא כה, לח) לתת לכם את ארץ כנען להיות לכם לאלהים,וכל שאינו דר בארץ אין לו אלוה אלא לומר לך כל הדר בחו"ל כאילו עובד עבודת כוכבים וכן בדוד הוא אומר (שמואל א כו, יט) כי גרשוני היום מהסתפח בנחלת ה' לאמר לך עבוד אלהים אחרים וכי מי אמר לו לדוד לך עבוד אלהים אחרים אלא לומר לך כל הדר בחו"ל כאילו עובד עבודת כוכבים,ר' זירא הוה קמשתמיט מיניה דרב יהודה דבעא למיסק לארץ ישראל דאמר רב יהודה כל העולה מבבל לארץ ישראל עובר בעשה שנאמר

110b. b However, /b even within the same land one may b not /b force his wife to move b from a town to a city, nor from a city to a town. /b ,The mishna adds: b One may remove /b his wife b from a noxious residence to a pleasant residence, /b even if it is in another land. b However, /b one may b not /b compel his wife to move b from a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says: /b One may b also not /b remove her b from a noxious residence to a pleasant residence, because a pleasant residence tests /b the individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters., strong GEMARA: /strong With regard to the statement in the mishna that one may not force one’s spouse to move from a city to a town or from a town to a city, the Gemara asks: b Granted, /b one may not remove her b from a city to a town, as all items are /b readily b available in a city, /b whereas b in a town all items are not /b as b available, /b and therefore the wife can argue that living in a town is inconvenient for her. b However, what is the reason /b that the husband cannot compel her to move b from a town to the city? /b ,The Gemara answers: b This supports /b the opinion of b Rabbi Yosei bar Ḥanina, as Rabbi Yosei bar Ḥanina said: From where /b is it derived b that dwelling in cities is difficult? As it is stated: “And the people blessed all the men who willingly offered themselves to dwell in Jerusalem” /b (Nehemiah 11:2). This shows that living in a city is difficult, due to the noise and the general hubbub of an urban area.,§ The mishna taught: b Rabban Shimon ben Gamliel says /b that a pleasant residence tests the individual. The Gemara asks: b What /b is the meaning of the term b tests /b in this context? The Gemara explains: b This is in accordance with /b the opinion of b Shmuel, as Shmuel said: A change in /b one’s eating b habits [ i veset /i ] /b or in one’s place of residence is b the start of intestinal disease. /b Similarly, b it is written in i Sefer Ben Sira /i : All the days of the poor are terrible. And /b yet b there are i Shabbatot /i and Festivals, /b when even the poor eat well. Once again, the Gemara answers: b This is in accordance with /b the opinion of b Shmuel, as Shmuel said: A change in /b one’s eating b habits /b or in one’s place of residence is b the start of intestinal disease, /b and as a result the poor suffer even from a change for the better.,Since the Gemara quoted from i Sefer Ben Sira /i , it cites the rest of the passage concerning the terrible days of the poor. b Ben Sira says: Even the nights /b of the poor are bad. b His roof is at the low point of the roofs, /b i.e., his residence is at the lowest point in the city, b and his vineyard is at the mountain peaks, /b at the highest point of the slope, which means that b the rain of roofs /b washes down b to his roof, and the soil of his vineyard to /b other b vineyards, /b i.e., the rain washes away the soil in his vineyard and carries it away to the vineyards below., strong MISHNA: /strong b All /b may force their family b to ascend to Eretz Yisrael, /b i.e., one may compel his family and household to immigrate to Eretz Yisrael, b but all may not remove /b others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, b all /b may force their family b to ascend to Jerusalem, and all may not, /b i.e., no one may, b remove /b them from Jerusalem. b Both men and women /b may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem.,The mishna lists other halakhic distinctions between various geographic locations: If one b married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, /b and the currency of the sum in the marriage contract was not specified, b he gives her /b the sum of her marriage contract b in the currency of Eretz Yisrael. /b If one b married a woman in Eretz Yisrael and divorced her in Cappadocia, /b where the currency holds greater value, b he gives her the currency of Eretz Yisrael. /b If one b married a woman in Cappadocia and divorced her in Eretz Yisrael, he /b likewise b gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia. /b Everyone agrees that if one b married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia. /b , strong GEMARA: /strong The mishna stated: b All /b can force the members of their family b to ascend. /b The Gemara asks: This inclusive phrase serves b to include what /b case? The Gemara answers: It comes b to include slaves, /b i.e., Hebrew slaves as well may be coerced to immigrate to Eretz Yisrael with their master’s family against their will.,The Gemara asks: b And according to the one /b whose text of the mishna b expressly teaches /b the case of b slaves, /b this phrase comes b to include what /b case? As stated later in the Gemara, there are some editions of the mishna that state that this i halakha /i applies equally to men, women, and slaves. The Gemara answers: It comes b to include /b one who moves b from a pleasant residence to a noxious residence, /b i.e., one may coerce his family to ascend to Eretz Yisrael even from a good residence abroad to an inferior one in Eretz Yisrael.,§ The mishna further taught: b But all may not remove /b others. Once again the Gemara asks: This phrase comes b to include what /b case? The Gemara answers: It comes b to include a /b Canaanite b slave who ran away /b from his master and came b from outside Eretz /b Yisrael b to Eretz /b Yisrael, b as we say to /b the master: b Sell /b your slave b here, /b in Eretz Yisrael, b and /b then you may b go /b and return abroad, but you may not take the slave abroad with you, b due to /b the mitzva of b settling Eretz Yisrael. /b ,§ The mishna taught: b All /b may force others b to ascend to Jerusalem. /b The Gemara asks once again: This phrase comes b to include what /b case? The Gemara answers: It comes b to include /b a move b from a pleasant residence /b elsewhere in Eretz Yisrael b to a noxious residence /b in Jerusalem.,§ The mishna taught: b And all may not remove /b them from Jerusalem. The Gemara asks: This phrase comes b to include what /b case? The Gemara answers: It comes b to include even /b a move b from a noxious residence to a pleasant residence. /b The Gemara adds: b And since /b the i tanna /i of the mishna b taught: But one may not remove, in the first clause, he also taught: But one may not remove, in the latter clause, /b despite the fact that this i halakha /i could have been inferred from the first clause.,§ b The Sages taught: /b If the husband b says /b that he wishes b to ascend, /b i.e., to immigrate to Eretz Yisrael, b and /b his wife b says that /b she does b not /b wish b to ascend, one forces her to ascend. And if /b she will b not /b do so, as she resists all attempts to force her to make the move, b she is divorced without /b receiving her b marriage contract, /b i.e., she forfeits her rights to the benefits outlined in the marriage contract. If b she says /b that she wishes b to ascend /b to Eretz Yisrael b and he says that /b he does b not /b wish b to ascend, one forces him to ascend. And if /b he does b not /b wish to immigrate, b he must divorce /b her b and give /b her b the marriage contract. /b ,If b she says /b that she wishes b to leave /b Eretz Yisrael, b and he says that /b he does b not /b wish b to leave, one forces her not to leave. And if /b she does b not /b wish to stay in Eretz Yisrael and resists all attempts to force her to stay, b she is divorced without /b receiving her b marriage contract. /b If b he says /b that he wishes b to leave /b Eretz Yisrael b and she says that /b she does b not /b wish b to leave, one forces him not to leave. And if /b he does b not /b wish to stay in Eretz Yisrael, b he must divorce /b her b and give /b her b the marriage contract. /b ,§ The mishna taught that if b one married a woman /b in Eretz Yisrael and divorced her in Cappadocia, he must pay her the marriage contract in the currency of Eretz Yisrael. The same is true if he married her in Cappadocia and divorced her in Eretz Yisrael. The Gemara asks: b This matter itself is difficult, /b i.e., there is an internal contradiction in the rulings provided by the mishna.,The Gemara elaborates: The mishna first b teaches /b that if one b married a woman in Eretz Yisrael and divorced her in Cappadocia, he gives her the currency of Eretz Yisrael. Apparently, one follows /b the customs of the place of the b lien, /b i.e., he pays with the currency of the location of the wedding, where the obligation came into force. Now, b say the latter clause /b of the mishna: If one b married a woman in Cappadocia and divorced her in Eretz Yisrael, he /b likewise b gives her currency of Eretz Yisrael. Apparently, one follows /b the place of b the collection /b of the money., b Rabba said: /b The Sages b taught here /b one b of the leniencies /b that apply to b a marriage contract. /b The leniency is that the husband pays with the less valuable currency of Eretz Yisrael in both cases, whether the wedding or the divorce occurred there. This is because the i tanna /i of this mishna b holds /b that b a marriage contract /b applies b by rabbinic /b law.,§ The mishna taught that b Rabban Shimon ben Gamliel says /b that if one married a woman in Cappadocia and divorced her in Eretz Yisrael, b he /b pays her the marriage contract b in the currency of Cappadocia. /b The Gemara explains that Rabban Shimon ben Gamliel b holds /b that b a marriage contract /b applies b by Torah /b law, which means that its debt must be paid according to its highest possible value. Consequently, one follows the place in which the obligation was formed, which is the i halakha /i for all deeds and contracts, and there is no room for leniency in this matter.,§ b The Sages taught: /b With regard to b one who produces a promissory note against another, /b if b Babylonia is written in it, he pays it with the currency of Babylonia; /b if b Eretz Yisrael is written in it, he pays it with currency of Eretz Yisrael. /b In a case where it is b written without specification /b as to where the document was written, if b he produced it in Babylonia he pays it with the currency of Babylonia /b and if b he produced it in Eretz Yisrael he pays it with currency of Eretz Yisrael. /b If the note b mentions money without specification /b of what type of coins are to be used, b the borrower may pay it with any /b type of coin b he likes, /b even the smallest denomination available. However, b this is not /b the case with regard b to a marriage contract. /b ,The Gemara asks: With regard to this last statement, that this is not the case with regard to a marriage contract: b To which /b part of the i baraita /i is this referring? b Rav Mesharshiyya said: /b It is referring back to b the first clause, /b that if the promissory note mentions Babylonia one pays with Babylonian currency. This indicates that one invariably pays based on the place where the document was written. The i tanna /i adds that this principle does not apply to a marriage contract, as one pays based on the place where a marriage contract was written only if this would lead to a leniency, as explained above (Rid). This ruling comes b to exclude /b the opinion b of Rabban Shimon ben Gamliel, who said /b that that b a marriage contract /b applies b by Torah /b law and must always be paid in the currency of the place in which the obligation was first formed.,§ The Gemara continues to analyze the i baraita /i , which teaches: If the note b mentions money [ i kesef /i ] without specification, the borrower may pay it with any /b type of coin b he likes. /b The Gemara asks: b But /b can’t one b say /b that perhaps the document was not speaking of coins but of silver [ i kesef /i ] b strips? Rabbi Elazar said: /b The i baraita /i is referring to a case in b which it is written in /b the document: b Coins, /b although it does not specify which ones. The Gemara further asks: b And /b can’t one b say /b that one may pay off the debt with b i perutot /i , /b a small denomination? b Rav Pappa said: People do not /b ordinarily b mint i perutot /i of silver, /b as they reserve silver for larger denominations.,§ In relation to the basic point raised by the mishna concerning living in Eretz Yisrael, b the Sages taught: A person should always reside in Eretz Yisrael, even in a city that is mostly /b populated by b gentiles, and he should not reside outside /b of b Eretz /b Yisrael, b even in a city that is mostly /b populated by b Jews. /b The reason is b that anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside /b of b Eretz /b Yisrael b is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” /b (Leviticus 25:38).,The Gemara expresses surprise: b And /b can it really be said that b anyone who resides outside /b of b Eretz /b Yisrael b has no God? Rather, /b this comes b to tell you that anyone who resides outside /b of b Eretz /b Yisrael b is /b considered b as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” /b (I Samuel 26:19). b But who said to David: Go, serve other gods? Rather, /b this comes b to tell you that anyone who resides outside /b of b Eretz /b Yisrael b is /b considered b as though he is engaged in idol worship. /b ,§ The Gemara relates: b Rabbi Zeira was avoiding /b being seen b by /b his teacher, b Rav Yehuda, /b as Rabbi Zeira b sought to ascend to Eretz Yisrael /b and his teacher disapproved. b As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: /b

162. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 179

84a. וליפרקינהו וליכסינהו בעינן העמדה והערכה,וכמאן אי כר"מ דאמר הכל היו בכלל העמדה והערכה האמר שחיטה שאינה ראויה שמה שחיטה,אי כר' שמעון דאמר שחיטה שאינה ראויה לא שמה שחיטה האמר לא היו בכלל העמדה והערכה,אמר רב יוסף רבי היא ונסיב לה אליבא דתנאי בשחיטה שאינה ראויה סבר לה כר' שמעון בהעמדה והערכה סבר לה כר"מ,ואיבעית אימא כולה ר"ש היא ושאני הכא דאמר קרא (ויקרא יז, יג) ושפך וכסה מי שאינו מחוסר אלא שפיכה וכסוי יצא זה שמחוסר שפיכה פדייה וכסוי,והשתא דאתית להכי אפילו תימא קדשי מזבח מי שאינו מחוסר אלא שפיכה וכסוי יצא זה שמחוסר שפיכה גרירה וכסוי,מר בר רב אשי אמר אמר קרא (ויקרא יז, יג) חיה או עוף מה חיה אינה קדש אף עוף אינו קדש,אי מה חיה שאין במינו קדש אף עוף שאין במינו קדש אוציא תורין ובני יונה שיש במינן קדש,לא כחיה מה חיה לא חלקת בה אף עוף לא תחלוק בו,אמר ליה יעקב מינאה לרבא קי"ל חיה בכלל בהמה לסימנין אימא נמי בהמה בכלל חיה לכסוי,אמר ליה עליך אמר קרא (דברים יב, טז) על הארץ תשפכנו כמים מה מים לא בעי כסוי אף האי נמי לא בעי כסוי,אלא מעתה יטבילו בו אמר קרא (ויקרא יא, לו) אך מעין ובור מקוה מים יהיה טהור הני אין מידי אחרינא לא,ואימא ה"מ למעוטי שאר משקין דלא איקרו מים אבל דם דאיקרי מים ה"נ,תרי מיעוטי כתיבי מעין מים ובור מים,אימא אידי ואידי למעוטי שאר משקין חד למעוטי זוחלין וחד למעוטי מכונסין,תלתא מיעוטי כתיבי מעין מים ובור מים מקוה מים,ת"ר (ויקרא יז, יג) אשר יצוד אין לי אלא אשר יצוד נצודין ועומדין מאליהן מנין כגון אווזין ותרנגולים,ת"ל ציד מ"מ א"כ מה ת"ל אשר יצוד למדה תורה דרך ארץ שלא יאכל אדם בשר אלא בהזמנה הזאת,ת"ר (דברים יב, כ) כי ירחיב ה' אלהיך את גבולך למדה תורה דרך ארץ שלא יאכל אדם בשר אלא לתאבון,יכול יקח אדם מן השוק ויאכל ת"ל (דברים יב, כא) וזבחת מבקרך ומצאנך יכול יזבח כל בקרו ויאכל כל צאנו ויאכל ת"ל מבקרך ולא כל בקרך מצאנך ולא כל צאנך,מכאן אמר רבי אלעזר בן עזריה מי שיש לו מנה יקח לפסו ליטרא ירק עשרה מנה יקח לפסו ליטרא דגים חמשים מנה יקח לפסו ליטרא בשר מאה מנה ישפתו לו קדרה בכל יום ואינך אימת מערב שבת לערב שבת,אמר רב צריכין אנו לחוש לדברי זקן א"ר יוחנן אבא ממשפחת בריאים הוה אבל כגון אנו מי שיש לו פרוטה בתוך כיסו יריצנה לחנווני א"ר נחמן כגון אנו לווין ואוכלין,(משלי כז, כו) כבשים ללבושך מגז כבשים יהא מלבושך (משלי כז, כו) ומחיר שדה עתודים לעולם ימכור אדם שדה ויקח עתודים ואל ימכור אדם עתודים ויקח שדה (משלי כז, כז) ודי חלב עזים דיו לאדם שיתפרנס מחלב גדיים וטלאים שבתוך ביתו,(משלי כז, כז) ללחמך ללחם ביתך לחמך קודם ללחם ביתך (משלי כז, כז) וחיים לנערותיך אמר מר זוטרא בריה דרב נחמן תן חיים לנערותיך מיכן למדה תורה דרך ארץ שלא ילמד אדם את בנו בשר ויין,אמר רבי יוחנן

84a. The Gemara challenges: b But /b even if the mishna is dealing with birds consecrated for Temple maintece, b let one redeem them /b after they were slaughtered b and /b then b cover their /b blood. The Gemara responds: This is not feasible, because in order to redeem a consecrated animal b we require setting and valuating, /b i.e., the animal must be stood before a priest in order to evaluate it and only then is it redeemed (see Leviticus 27:11–12). A slaughtered bird cannot be stood before the priest; consequently, it cannot be redeemed.,The Gemara asks: b But /b if the mishna is dealing with birds consecrated for Temple maintece, b in accordance with whose /b opinion is the mishna? b If /b one suggests the mishna is b in accordance with /b the opinion of b Rabbi Meir, who says: Everything, /b i.e., animals consecrated both for the altar and for Temple maintece, b was included in /b the requirement of b setting and valuating, /b and therefore the slaughtered birds may not be redeemed, this cannot be so. b Doesn’t he /b also b say /b that b slaughter that is not fit /b to render the meat permitted b is /b nevertheless b considered /b a halakhic act of b slaughter /b that requires the covering of the blood? If so, one should be obligated to cover the blood of the bird even if it is not redeemed.,The Gemara continues: And b if /b one suggests the mishna is b in accordance with /b the opinion of b Rabbi Shimon, who says: Slaughter that is not fit /b to render the meat permitted b is not considered /b a halakhic act of b slaughter /b and therefore the bird would require redemption in order to cover its blood, this cannot be so. b Doesn’t /b he also b say /b that animals consecrated for Temple maintece b were not included in /b the requirement of b setting and valuating? /b If so, let one redeem the slaughtered birds and cover their blood., b Rav Yosef said /b in reconciliation of this dilemma: The mishna’s ruling b is in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, b and he formulates /b the mishna b in accordance with /b the opinions of different b i tanna’im /i : With regard to /b the status of an act of b slaughter that is not fit /b to render the meat permitted b he holds in accordance with /b the opinion of b Rabbi Shimon, /b while b with regard to /b the requirement of b setting and valuating he holds in accordance with /b the opinion of b Rabbi Meir. /b Therefore, since one cannot redeem a bird that was consecrated for Temple maintece once it has been slaughtered, there is no obligation to cover its blood, as the slaughter was not fit to render the meat permitted., b And if you wish, say /b instead that b the entire /b mishna b is /b in accordance with the opinion of b Rabbi Shimon, /b who holds that birds consecrated for Temple maintece may be redeemed even after their slaughter. b And /b although it would seem that their slaughter is fit to render the meat permitted and that one should therefore be obligated in the mitzva of covering the blood, it is b different here, as the verse states: “And he shall pour out /b its blood b and cover /b it” (Leviticus 17:13). By juxtaposing “pour out” to “cover,” the verse indicates that the obligation to cover the blood applies only to blood b that is lacking only pouring and covering, /b without any intervening step. b Excluded /b is b this /b blood of birds consecrated for Temple maintece, b which is lacking pouring, redeeming, and covering. /b ,The Gemara notes: b And now that you have arrived at this /b explanation, b you /b may b even say /b that the mishna is referring to birds b consecrated for the altar. /b As for the question asked earlier: Why not let one scrape the blood from the altar and then cover it? The verse states: “And he shall pour out its blood and cover it,” indicating that the obligation to cover the blood applies only to blood that is b lacking only pouring and covering, /b without any intervening step. b Excluded /b is b this /b blood of bird offerings, b which is lacking pouring, scraping, and covering. /b ,The Gemara cites another source for the exclusion of consecrated animals from the requirement of covering their blood: b Mar bar Rav Ashi said /b that b the verse states /b with regard to the mitzva of covering the blood: b “An undomesticated animal or bird” /b (Leviticus 17:13). The juxtaposition of these two species intimates an analogy between them: b Just as /b the b undomesticated animal /b referred to in the verse b is not consecrated, /b as undomesticated animals are never fit for sacrifice, b so too, /b the b bird /b referred to in the verse b is not consecrated. /b ,The Gemara asks: b If /b it is so that the i halakhot /i of slaughtering a bird are derived from those of an undomesticated animal, then say: b Just as /b the verse is referring to b an undomesticated animal, whose species cannot be consecrated /b as an offering, b so too, /b the verse is referring only to b a bird whose species cannot be consecrated /b as an offering. Therefore, b I will exclude /b even non-sacred b doves and pigeons, whose species can be consecrated. /b ,The Gemara rejects this possibility: b No, /b the juxtaposition indicates that the i halakha /i with regard to the slaughter of birds is entirely b like /b that of b an undomesticated animal. /b Therefore, b just as /b in the case of b an undomesticated animal, you did not differentiate /b between its various species and all non-sacred animals are included in the mitzva, b so too, /b with regard to the b bird /b mentioned in the verse, b you should not differentiate /b between its various species.,§ Concerning the i halakha /i that covering the blood does not apply to a domesticated animal, the Gemara says that b Ya’akov the heretic said to Rava: We maintain /b that b an undomesticated animal, /b e.g., a deer, is b included /b in the category of b a domesticated animal with regard to /b the b characteristics /b necessary to determine whether the animal is kosher, i.e., it chews its cud and has split hooves (see Deuteronomy 14:4–6). If so, b I will also say /b that b a domesticated animal is included /b in the category of b an undomesticated animal with regard to /b the mitzva of b covering /b the blood.,Rava b said to him: With regard to your /b claim, b the verse states /b in reference to the blood of a domesticated animal: “You may slaughter of your cattle and of your sheep…but be strong not to eat the blood… b you shall pour it out on the ground, like water” /b (Deuteronomy 12:21–24). Accordingly, b just as water does not require covering, so too, this /b blood of a domesticated animal b does not require covering. /b ,The Gemara asks: b If that is so, /b that the verse equates the blood of a domesticated animal with water, then let one b immerse /b ritually impure items b in it /b to purify them, just as he can immerse them in water. The Gemara responds: b The verse states: “But a spring or a cistern, or a gathering of water shall be pure” /b (Leviticus 11:36). The exclusionary term: “But,” indicates that only concerning b these /b bodies of water, b yes, /b they render pure an impure item, while b something else, /b e.g., blood, does b not. /b ,The Gemara challenges: b But /b perhaps one can b say /b that b this matter, /b i.e., the exclusionary term in the verse, serves only b to exclude other liquids that are not called water. But /b with regard to b blood, which is called water, /b as the verse states: “You shall pour it out on the ground, like water,” one may b indeed /b immerse ritually impure items in it.,The Gemara responds: b Two exclusions are written /b in the verse discussing ritually purifying waters: b A spring of water, and: A cistern of water. /b The term “water” is understood as being attached to each of the bodies mentioned in the verse. The additional exclusion serves to exclude blood.,The Gemara challenges: b Say /b that both b this /b phrase, a spring of water, b and that /b phrase, a cistern of water, serve b to exclude other liquids, /b and not blood, whereby b one /b phrase is b to exclude flowing /b liquids that are not water from having the status of a spring, which renders an item ritually pure even when it is flowing; b and one /b phrase serves b to exclude gathered /b liquids that are not water from having the status of a ritual bath, which renders an item pure only when the water in the ritual bath is gathered.,The Gemara responds: b Three exclusions are written /b in the verse: b A spring of water, /b to exclude flowing liquids; b and: A cistern of water, /b to exclude gathered liquids; b and: A gathering of water, /b to exclude blood.,§ b The Sages taught /b in a i baraita /i : The verse states with regard to covering the blood: “And any man of the children of Israel, or of the strangers that sojourn among them, b who traps /b a trapping of an undomesticated animal or bird that may be eaten, he shall pour out its blood and cover it with earth” (Leviticus 17:13). b I have /b derived b only /b that one is obligated to cover the blood of an undomesticated animal or bird b that one traps. From where /b is it derived that undomesticated animals or birds that are b already /b considered b trapped on their own, such as geese and chickens /b that do not roam freely, are also included in the mitzva of covering the blood?, b The verse states “a trapping” /b to indicate that b in any case, /b one is obligated to cover the blood of an undomesticated animal. b If so, what /b is the meaning when b the verse states: “Who traps,” /b if it is not to be understood literally? The i baraita /i explains: b The Torah taught /b that it is b a desired mode of behavior that a person should consume meat only with this mode of preparation. /b That is, just as the meat that one traps is not readily available, so too, one should not become accustomed to consuming meat.,In a similar vein, b the Sages taught /b in a i baraita /i that the verse states: b “When the Lord, your God, expands your /b boundary…according to every craving of your soul you may eat meat” (Deuteronomy 12:20). b The Torah taught /b that it is b a desired mode of behavior that a person should consume meat due only to appetite. /b That is, one should consume meat only when he feels a need to eat it.,The i baraita /i continues: One b might /b have thought that b a person may purchase /b meat b from the marketplace and consume /b it. Therefore, b the /b next b verse states: “And you may slaughter of your cattle and of your flock,” /b indicating that one should consume the meat of animals of his own flock, not those purchased in the marketplace. One b might /b have thought that a person b may slaughter all of his cattle, /b i.e., his only cow, b and consume /b the meat, or slaughter b all of his flock, /b i.e., his only sheep, b and consume /b the meat. Therefore, b the verse states: “of your cattle,” /b indicating some, b but not all of, your cattle; “of your flock,” but not all of your flock. /b , b From here, Rabbi Elazar ben Azaria said: One who has one hundred /b dinars b should purchase a i litra /i of vegetables for his stewpot [ i lefaso /i ]; /b one who has b one thousand /b dinars b should purchase a i litra /i of fish for his stewpot; /b one who has b five thousand /b dinars b should purchase a i litra /i of meat for his stewpot; /b and if one has b ten thousand /b dinars, his servants b should place a pot /b of meat on the stove b for him every day. /b The Gemara asks: b And /b with regard to b these /b other individuals mentioned by Rabbi Elazar ben Azaria, b when, /b i.e., how often, should they consume meat? The Gemara responds: b Every Shabbat eve. /b , b Rav says: We must be concerned for the statement of the elder, /b i.e., Rabbi Elazar ben Azaria, and be thrifty with our expenditure on food items. b Rabbi Yoḥa says: Abba, /b i.e., Rav, b was from a family of /b particularly b healthy /b individuals, and was able to subsist on the modest diet suggested by Rabbi Elazar ben Azaria. b But /b with regard to people b such as us, /b who are not as healthy, b one who has /b even b one i peruta /i in his pocket should hasten /b with b it to the storekeeper /b and purchase food. Two generations later, b Rav Naḥman said: /b With regard to people b such as us, /b who are physically weaker than those in previous generations, not only do we not delay the purchase of food items, we even b borrow /b money to purchase food b and eat. /b ,The Gemara continues its discussion with regard to one’s livelihood: The verse states: “The lambs will be for your clothing, and goats the worth of a field. And there will be goats’ milk enough for your food, for the food of your household; and sustece for your maidens” (Proverbs 27:26–27). b “The lambs will be for your clothing” /b indicates that b your clothing should be /b produced b from the shearings of lambs, /b i.e., purchase lambs from whose wool you can produce clothing. b “And goats the worth of a field” /b indicates that b a person should always /b seek to b sell a field and purchase goats /b in order to benefit from their milk, wool, and offspring, b and a person should not sell goats and purchase a field /b instead. b “And there will be goats’ milk enough” /b indicates that b it is sufficient for a person that he be sustained from the milk of kids and lambs that are in his house. /b , b “For your food, for the food of your household” /b indicates that b your food comes before the food of your household, /b i.e., one must first ensure that he has food for himself before providing for others. With regard to the phrase: b “And sustece for your maidens,” Mar Zutra, son of Rav Naḥman, said: /b The verse indicates that you must b give sustece to your youth, /b i.e., to your children. b From here, the Torah taught /b that it is b a desired mode of behavior that a person should not accustom his son /b to eat b meat and /b drink b wine; /b rather, he should teach his children to eat less expensive foods., b Rabbi Yoḥa says: /b

163. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tradition,, oral Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 221

12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא

12b. b Why do I /b need b “and the earth” [ i et ha’aretz /i ]? To /b teach that b heaven preceded earth /b in the order of Creation. The next verse states: b “And the earth was unformed and void” /b (Genesis 1:2). The Gemara asks: b After all, /b the Bible b began with heaven first; what is different /b about the second verse? Why does the Bible b recount the creation of earth /b first in the second verse? b The Sage of the school of Rabbi Yishmael taught: /b This can be explained by b a parable of a flesh-and-blood king who said to his servants: Rise early /b and come b to my entrance. He arose and found women and men /b waiting for him. b Whom does he praise? Those who are unaccustomed to rising early but /b yet b rose early, /b the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ b It is taught /b in a i baraita /i : b Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; /b who b stand and know not upon what they stand. /b He clarifies: b Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” /b (Job 9:6). These b pillars /b are positioned b upon water, as it is stated: “To Him Who spread forth the earth over the waters” /b (Psalms 136:6). These b waters /b stand b upon mountains, as it is stated: “The waters stood above the mountains” /b (Psalms 104:6). The b mountains /b are upon the b wind, as it is stated: “For behold He forms the mountains and creates the wind” /b (Amos 4:13). The b wind /b is b upon a storm, as it is stated: “Stormy wind, fulfilling His word” /b (Psalms 148:8). The b storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” /b (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth b stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” /b (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. b And some say: /b There are b seven pillars, as it is stated: “She has hewn out her seven pillars” /b (Proverbs 9:1). b Rabbi Elazar ben Shammua says: /b The earth rests b on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” /b (Proverbs 10:25).,§ b Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” /b (Deuteronomy 10:14), indicating that there is a heaven above our heaven., b Reish Lakish said: /b There are b seven /b firmaments, b and they are as follows: i Vilon /i , i Rakia /i , i Sheḥakim /i , i Zevul /i , i Ma’on /i , i Makhon /i , /b and b i Aravot /i . /b The Gemara proceeds to explain the role of each firmament: b i Vilon /i , /b curtain, is the firmament that b does not contain anything, but enters at morning and departs /b in the b evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [ i Vilon /i ], and spreads them out as a tent to dwell in” /b (Isaiah 40:22). b i Rakia /i , /b firmament, is the one b in which /b the b sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [ i Rakia /i ] of the heaven” /b (Genesis 1:17). b i Sheḥakim /i , /b heights, is the one b in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [ i Shehakim /i ] above, and opened the doors of heaven; and He caused manna to rain upon them for food, /b and gave them of the corn of heaven” (Psalms 78:23–24)., b i Zevul /i , /b abode, b is /b the location b of /b the heavenly b Jerusalem and /b the heavenly b Temple, and /b there the heavenly b altar is built, and /b the angel b Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of i Zevul /i for You, a place for You to dwell forever” /b (I Kings 8:13). b And from where do we /b derive b that /b i Zevul /i b is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [ i Zevul /i ]” /b (Isaiah 63:15)., b i Ma’on /i , /b habitation, b is where /b there are b groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, /b in order not to compete with their songs, b as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” /b (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, b Reish Lakish said: Whoever occupies /b himself b with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason /b that b “by day, the Lord will command His kindness”? Because “and in the night His song,” /b i.e., the song of Torah, b “is with me.” And some say /b that b Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.” /b ,With regard to the same matter, b Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [ i maluaḥ /i ] with wormwood [ i alei siaḥ /i ], and the roots of the broom tree [ i retamim /i ] are their food” /b (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, i luḥot /i , which sounds similar to i maluaḥ /i , for the purpose of i siaḥ /i , idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” b And from where do we /b derive b that /b i Ma’on /i b is called heaven? As it is stated: “Look forth from Your holy i Ma’on /i , from heaven” /b (Deuteronomy 26:15)., b i Makhon /i , /b dwelling place, b is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors /b of all these are made of b fire. /b How do we know that there are storehouses for evil things? b For it is stated: “The Lord will open for you His good storehouse, /b the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to b these /b things listed above, are they b located in heaven? /b It is obvious that b they /b are b located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” /b (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. b Rav Yehuda said /b that b Rav said: David requested mercy with regard to them, /b that they should not remain in heaven, b and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” /b (Psalms 5:5). In other words, b You are righteous, O Lord. /b Nothing b evil should sojourn in Your vicinity. /b Rather, it is better that they remain close to us. b And from where do we /b derive b that /b this place b is called “heaven”? As it is written: “And You shall hear /b in b heaven, the i Makhon /i of Your dwelling” /b (I Kings 8:39)., b i Aravot /i , /b skies, is the firmament b that contains righteousness; justice; righteousness, /b i.e., charity; b the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. /b The Gemara proves this statement: b Righteousness and justice /b are found in heaven, b as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b righteousness, as it is written: “And He donned righteousness as armor” /b (Isaiah 59:17); b the treasuries of life, as it is written: “For with You is the source of life” /b (Psalms 36:10). b And the treasuries of peace /b are found in heaven, b as it is written: “And he called Him the Lord of peace” /b (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. b And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” /b (Psalms 24:5)., b The souls of the righteous /b are found in heaven, b as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” /b (I Samuel 25:29). b Spirits and souls that are to be created /b are found there, b as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. b The dew that the Holy One, Blessed be He, will use to revive the dead /b is found in heaven, b as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” /b (Psalms 68:10)., b There, /b in the firmaments, are the b i ofanim /i , /b the b seraphim, /b the b holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, /b the b living, lofty, exalted One dwells above them in i Aravot /i , as it is stated: “Extol Him Who rides upon the skies [ i Aravot /i ], Whose name is God” /b (Psalms 68:5). b And from where do we /b derive b that /b i Aravot /i b is called “heaven”? /b This is b learned /b by using a verbal analogy between two instances of b “rides” /b and b “rides”: Here, it is written: “Extol Him Who rides upon the skies [ i Aravot /i ],” and there, it is written: “Who rides upon the heaven as your help” /b (Deuteronomy 33:26)., b And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” /b (Psalms 18:12). The Gemara asks: b And is there darkness before Heaven, /b i.e., before God? b But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” /b (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is b not difficult. This /b verse, which states that only light dwells with Him, is referring

164. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •philo, acquaintance of with oral tradition Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 149

23a. על גבי חרס מותר,ורבה אמר על גבי חרס נמי אסור משום דקא מוליד ריחא רבה ורב יוסף דאמרי תרוייהו סחופי כסא אשיראי ביומא טבא אסור מ"ט משום דקמוליד ריחא,ומ"ש ממוללו ומריח בו וקוטמו ומריח בו התם ריחא מיהא איתא ואוסופי הוא דקא מוסיף ריחא הכא אולודי הוא דקמוליד ריחא רבא אמר על גבי גחלת נמי מותר מידי דהוה אבשרא אגומרי,דרש רב גביהא מבי כתיל אפתחא דבי ריש גלותא קטורא שרי א"ל אמימר מאי קטורא אי קטורא בידי מעשה אומן הוא ואי לעשן אסור דהא קא מכבה אמר ליה רב אשי לעולם לעשן מידי דהוה אבשרא אגומרי,איכא דאמרי א"ל אמימר מאי קטורא אי קטורא בידי מעשה אומן הוא אי לעשן אסור דקא מוליד ריחא אמר רב אשי אנא אמריתה נהליה ומשמיה דגברא רבה אמריתה נהליה לעולם לעשן ומידי דהוה אבשרא אגומרי:,ועושין גדי מקולס: תניא רבי יוסי אומר תודוס איש רומי הנהיג את בני רומי לאכול גדי מקולס בלילי פסחים שלחו ליה אלמלא תודוס אתה גוזרנו עליך נדוי שאתה מאכיל את בני ישראל קדשים בחוץ,קדשים סלקא דעתך אלא אימא כעין קדשים:, big strongמתני׳ /strong /big שלשה דברים רבי אלעזר בן עזריה מתיר וחכמים אוסרים פרתו יוצאה ברצועה שבין קרניה,ומקרדין את הבהמה ביו"ט ושוחקין את הפלפלין ברחים שלהן,רבי יהודה אומר אין מקרדין את הבהמה ביום טוב מפני שעושה חבורה אבל מקרצפין וחכמים אומרים אין מקרדין אף לא מקרצפין:, big strongגמ׳ /strong /big למימרא דר' אלעזר בן עזריה חדא פרה הויא ליה והאמר רב ואמרי לה אמר רב יהודה אמר רב תליסר אלפי עגלי הוה מעשר רבי אלעזר בן עזריה מעדריה כל שתא ושתא תנא לא שלו היתה אלא של שכנתו היתה ומתוך שלא מיחה בה נקראת על שמו:,ומקרדין את הבהמה ביו"ט: תנו רבנן איזהו קרוד ואיזהו קרצוף קרוד קטנים ועושין חבורה קרצוף גדולים ואין עושין חבורה,וג' מחלוקות בדבר רבי יהודה סבר דבר שאינו מתכוין אסור מיהו קרוד קטנים ועושין חבורה קרצוף גדולים ואין עושין חבורה ולא גזרינן קרצוף אטו קרוד,ורבנן סברי נמי כר' יהודה דבר שאינו מתכוין אסור וגזרינן קרצוף אטו קרוד ור' אלעזר בן עזריה סבר לה כר' שמעון דאמר דבר שאינו מתכוין מותר ובין קרוד ובין קרצוף שרי,אמר רבא אמר רב נחמן אמר שמואל ואמרי לה אמר רב נחמן לחודיה הלכה כר' שמעון שהרי רבי אלעזר בן עזריה מודה לו אמר ליה רבא לרב נחמן ולימא מר הלכה כר' יהודה שהרי חכמים מודים לו א"ל אנא כר' שמעון ס"ל ועוד שהרי רבי אלעזר בן עזריה מודה לו:

165. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 149

19a. ואי ס"ד דלא ידעי כי אמר להו מאי הוי אלא מאי דידעי למה לי' למימר להו לאחזוקי ליה טיבותא למשה,אמר רבי יצחק כל המספר אחרי המת כאלו מספר אחרי האבן איכא דאמרי דלא ידעי ואיכא דאמרי דידעי ולא איכפת להו,איני והא אמר רב פפא חד אישתעי מילתא בתריה דמר שמואל ונפל קניא מטללא ובזעא לארנקא דמוחיה,שאני צורבא מרבנן דקודשא בריך הוא תבע ביקריה,אמר רבי יהושע בן לוי כל המספר אחר מטתן של תלמידי חכמים נופל בגיהנם שנא' (תהלים קכה, ה) והמטים עקלקלותם יוליכם ה' את פועלי האון שלום על ישראל אפילו בשעה ששלום על ישראל יוליכם ה' את פועלי האון,תנא דבי ר' ישמעאל אם ראית תלמיד חכם שעבר עבירה בלילה אל תהרהר אחריו ביום שמא עשה תשובה שמא סלקא דעתך אלא ודאי עשה תשובה והני מילי בדברים שבגופו אבל בממונא עד דמהדר למריה:,ואמר ר' יהושע בן לוי בכ"ד מקומות בית דין מנדי' על כבוד הרב וכולן שנינו במשנתנו אמר ליה ר' אלעזר היכא אמר ליה לכי תשכח,נפק דק ואשכח תלת המזלזל בנטילת ידים והמספר אחר מטתן של תלמידי חכמי' והמגיס דעתו כלפי מעלה,המספר אחר מטתן של תלמידי חכמים מאי היא דתנן הוא היה אומר אין משקין לא את הגיורת ולא את המשוחררת וחכמים אומרים משקין ואמרו לו מעשה בכרכמית שפחה משוחררת בירושלים והשקוה שמעיה ואבטליון ואמר להם דוגמא השקוה ונדוהו ומת בנדויו וסקלו בית דין את ארונו,והמזלזל בנטילת ידים מאי היא דתנן א"ר יהודה חס ושלום שעקביא בן מהללאל נתנדה שאין עזרה ננעלת על כל אדם בישראל בחכמה ובטהרה וביראת חטא כעקביא בן מהללאל אלא את מי נדו את אלעזר בן חנוך שפקפק בנטילת ידים וכשמת שלחו בית דין והניחו אבן גדולה על ארונו ללמדך שכל המתנדה ומת בנדויו ב"ד סוקלין את ארונו,המגיס דעתו כלפי מעלה מאי היא דתנן שלח לו שמעון בן שטח לחוני המעגל צריך אתה להתנדות ואלמלא חוני אתה גוזרני עליך נדוי אבל מה אעשה שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא לפני אביו ועושה לו רצונו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,ותו ליכא והא איכא דתני רב יוסף תודוס איש רומי הנהיג את בני רומי להאכילן גדיים מקולסין בלילי פסחים שלח ליה שמעון בן שטח אלמלא תודוס אתה גוזרני עליך נדוי שאתה מאכיל את ישראל קדשים בחוץ,במשנתנו קאמרינן והא ברייתא היא,ובמתני' ליכא והא איכא הא דתנן חתכו חוליות ונתן חול בין חוליא לחוליא ר' אליעזר מטהר וחכמים מטמאים וזהו תנורו של עכנאי,מאי עכנאי אמר רב יהודה אמר שמואל מלמד שהקיפוהו הלכות כעכנאי זה וטמאוהו,ותניא אותו היום הביאו כל טהרות שטיהר ר"א ושרפום לפניו ולבסוף ברכוהו,אפילו הכי נדוי במתני' לא תנן אלא בכ"ד מקומות היכא משכחת לה ר' יהושע בן לוי מדמה מילתא למילתא ור' אלעזר לא מדמה מילתא למילתא:, נושאי המטה וחלופיהן: ת"ר אין מוציאין את המת סמוך לק"ש ואם התחילו אין מפסיקין איני והא רב יוסף אפקוהו סמוך לק"ש אדם חשוב שאני:,שלפני המטה ושלאחר המטה: ת"ר העוסקים בהספד בזמן שהמת מוטל לפניהם נשמטין אחד אחד וקורין אין המת מוטל לפניהם הן יושבין וקורין והוא יושב ודומם הם עומדים ומתפללין והוא עומד ומצדיק עליו את הדין ואומר רבון העולמים הרבה חטאתי לפניך ולא נפרעת ממני אחד מני אלף יהי רצון מלפניך ה' אלהינו שתגדור פרצותינו ופרצות כל עמך בית ישראל ברחמים,אמר אביי לא מבעי ליה לאינש למימר הכי דארשב"ל וכן תנא משמיה דרבי יוסי לעולם אל יפתח אדם פיו לשטן,ואמר רב יוסף מאי קראה שנאמר (ישעיהו א, ט) כמעט כסדום היינו מאי אהדר להו נביא שמעו דבר ה' קציני סדום:,קברו את המת וחזרו וכו': אם יכולים להתחיל ולגמור את כולה אין אבל פרק אחד או פסוק אחד לא ורמינהו קברו את המת וחזרו אם יכולין להתחיל ולגמור אפילו פרק אחד או פסוק אחד,הכי נמי קאמר אם יכולין להתחיל ולגמור אפי' פרק אחד או אפילו פסוק אחד עד שלא יגיעו לשורה יתחילו ואם לאו לא יתחילו

19a. b And if it should enter your mind that /b the dead b do not know, then what of it if he tells them? /b The Gemara rejects this: b Rather what /b will you say, b that /b they b know? /b Then b why does he /b need b to tell them? /b The Gemara replies: This is not difficult, as he is telling them so that b they will give credit to Moses. /b ,On this subject, b Rabbi Yitzḥak said: Anyone who speaks /b negatively b after the deceased it is as if /b he b speaks after the stone. /b The Gemara offers two interpretations of this: b Some say /b this is because the dead b do not know, and some say /b that b they know, /b but b they do not care /b that they are spoken of in such a manner.,The Gemara asks: b Is that so? Didn’t Rav Pappa say: /b There was once b someone who spoke /b disparagingly b after /b the death of b Mar Shmuel and a reed fell from the ceiling, fracturing his skull? /b Obviously, the dead care when people speak ill of them.,The Gemara rejects this: This is no proof that the dead care. Rather, a b Torah scholar is different, as God /b Himself b demands /b that b his honor /b be upheld.,Rabbi Yehoshua b ben Levi said /b similarly: b One who speaks /b disparagingly b after the biers of Torah scholars /b and maligns them after their death will b fall in Gehenna, as it is stated: “But those who turn aside unto their crooked ways, the Lord will lead them away with the workers of iniquity; peace be upon Israel” /b (Psalms 125:5). b Even /b if he speaks ill of them b when there is peace upon Israel, /b after death, when they are no longer able to fight those denouncing them ( i Tosafot /i ); nevertheless b the Lord will lead them away with the workers of iniquity, /b to Gehenna.,On a similar note, b it was taught in the school of Rabbi Yishmael: If you saw a /b Torah b scholar transgress a prohibition at night, do not think /b badly b of him during the day; perhaps he has repented /b in the meantime. The Gemara challenges this: b Does it enter your mind /b that only b perhaps /b he has repented? Shouldn’t he be given the benefit of the doubt? b Rather, he has certainly repented. /b The Gemara notes: b The idea /b that one must always give a Torah scholar the benefit of the doubt and assume that he has repented refers specifically to b matters /b affecting b himself, but, /b if one witnesses a Torah scholar committing a transgression b involving the property /b of another, one is not required to give him the benefit of the doubt. Rather, he should not assume that he has repented b until /b he sees him b return /b the money to b its owner. /b ,Since matters relating to the respect due Torah scholars were raised, the Gemara continues, citing b Rabbi Yehoshua ben Levi, /b who b said: There are twenty-four places in which the court ostracizes over /b matters of b respect /b due b the rabbi, and we learned them all in our Mishna. Rabbi Elazar said to him: Where /b are those cases to be found? Rabbi Yehoshua ben Levi b said to him: When /b you look, b you /b will b find /b them., b He went out, analyzed, and found three /b examples: b One who demeans /b the ritual of b washing of the hands, one who speaks /b disparagingly b after the bier of Torah scholars, and one who is arrogant vis-à-vis Heaven. /b The Gemara cites sources for each of these cases., b What is /b the source for b one who speaks /b disparagingly b after the biers of Torah scholars? As we learned /b in the mishna: Akavya ben Mahalalel b would say: /b In the case of a woman whose husband suspects her of adultery, who was warned by her husband not to seclude herself with another man and she did not listen (see Numbers 5), the court b does not administer /b the bitter water potion of a i sota /i to b a convert or an emancipated /b maidservant. b And the Rabbis say: /b The court b administers /b the bitter water potion to them. b And /b the Rabbis b said to him /b as proof: b There is the story of Kharkemit, an emancipated maidservant in Jerusalem, and Shemaya and Avtalyon administered her /b the bitter waters. Akavya ben Mahalalel b said to /b the Sages: That is no proof. Shemaya and Avtalyon, who were also from families of converts, required the maidservant b to drink /b the potion because she was b like them [ i dugma /i ]. And /b since Akavya ben Mahalalel cast aspersion on the deceased Torah scholars, b he was ostracized and died /b while b he /b was still under the ban of b ostracism. And /b in accordance with the i halakha /i with regard to one who dies while under a ban of ostracism, the court b stoned his coffin. /b Apparently, one who deprecates a deceased Torah scholar is sentenced to ostracism.,And b what is /b the source for b one who demeans /b the ritual of b washing of the hands? We learned /b later in the same mishna: b Rabbi Yehuda said: /b That story related with regard to the ostracism of Akavya ben Mahalalel is completely untrue; b God forbid that Akavya ben Mahalalel was ostracized, as the Temple courtyard is not closed on any Jew, /b meaning that even when all of Israel made the pilgrimage to Jerusalem, when each of the three groups that gathered to offer the Paschal lamb filled the courtyard, leading the Temple administration to close the courtyard, there was no one there as perfect b in wisdom, purity and fear of sin as Akavya ben Mahalalel. Rather, whom did they excommunicate? Elazar ben Ḥanokh, /b because he b doubted /b and demeaned the rabbinic ordice of b washing of the hands. And when he died, the court sent /b instructions b and they placed a large rock upon his coffin /b in order b to teach you that one who is ostracized and dies in /b a state of b ostracism, the court stones his coffin, /b as if symbolically stoning him. Apparently, one who makes light of the ritual of washing of the hands is sentenced to ostracism., b What is /b the source for the third case, b one who is arrogant vis-à-vis Heaven? /b The mishna relates that Ḥoni HaMe’aggel, the circle-drawer, drew a circle and stood inside it, and said that he would not leave the circle until it rained, and he went so far as to make demands in terms of the manner in which he wanted the rain to fall. After it rained, b Shimon ben Shataḥ, /b the i Nasi /i of the Sanhedrin, relayed to b Ḥoni HaMe’aggel: /b Actually, b you should be ostracized /b for what you said, b and if you were not Ḥoni, I would have decreed ostracism upon you, but what can I do? You nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding /b without reprimand. After all, the rain fell as you requested. b About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25). Apparently, one who is arrogant vis-à-vis Heaven would ordinarily merit excommunication.,The Gemara challenges this: b And are there no more /b cases of excommunication or threats of excommunication? b Surely there are /b additional cases like the one in the i baraita /i b taught by Rav Yosef: /b It is told that b Theodosius of Rome, /b leader of the Jewish community there, b instituted the custom for the Roman /b Jews b to eat whole kids, /b young goats roasted with their entrails over their heads, as was the custom when roasting the Paschal lamb, b on the eve of Passover, /b as they did in the Temple. b Shimon ben Shataḥ sent /b a message b to him: If you were not Theodosius, /b an important person, b I would have decreed ostracism upon you, as /b it appears as if b you are feeding Israel consecrated food, /b which may only be eaten in and around the Temple itself, b outside /b the Temple.,The Gemara responds: This case should not be included, as Rabbi Yehoshua ben Levi said that there were twenty-four cases b in our Mishna, /b and b this is /b merely b a i baraita /i . /b ,The Gemara asks: b And are there none in the Mishna? Isn’t there that which we learned /b in the mishna: b One /b who b cut /b an earthenware oven horizontally b into /b ring-shaped b pieces and put sand between the pieces, Rabbi Eliezer deems /b the oven b ritually pure, /b i.e., it is no longer susceptible to ritual impurity. He holds that, although the fragments of the oven were pieced together, it is not considered an intact vessel but, rather, as a collection of fragments, and a broken earthenware vessel cannot become ritually impure. b And the Rabbis deem it ritually impure. /b Since the oven continues to serve its original function, it is still considered a single entity and a whole vessel despite the sand put between the pieces. b And this is /b called b the oven of i akhnai /i , snake. /b ,The Gemara asks: b What is /b the meaning of oven of the b snake? Rav Yehuda said /b that b Shmuel said: /b It is called snake b to teach that /b the Rabbis b surrounded /b Rabbi Eliezer b with /b i halakhot /i and proofs b like a snake /b surrounds its prey, b and declared /b the oven and its contents b ritually impure. /b , b And it was taught /b in a i baraita /i : b On that day, they gathered all /b of b the ritually pure /b food items that had come into contact with the oven b that Rabbi Eliezer had declared ritually pure, and burned them before him, /b and because he did not accept the decision of the majority, b in the end they “blessed,” /b a euphemism for ostracized, b him. /b This is another case that ended in ostracism.,The Gemara answers: b Even so, we did not learn /b the ruling with regard to his b ostracism in the mishna. /b The Gemara asks: Then b where do you find /b the b twenty-four places /b mentioned in Rabbi Yehoshua ben Levi’s statement? The Gemara responds: b Rabbi Yehoshua ben Levi likens one matter to another /b similar b matter. /b Whenever he would encounter a case in a mishna where one of the Sages expressed himself inappropriately in reference to other Sages, he concluded that they should have been excommunicated. b Rabbi Elazar does not liken one matter to another /b similar b matter, /b and therefore located only three explicit cases of ostracism.,We learned in the mishna that b the pallbearers and their replacements /b are exempt from the recitation of i Shema /i . On this subject, the Gemara cites that which the b Sages taught /b in a i baraita /i : b The deceased may not be taken out /b to be buried b adjacent to /b the time for b the recitation of i Shema /i , /b but should be buried later. b And if they /b already b started /b to take him out, b they need not stop /b in order to recite i Shema /i . The Gemara challenges: b Is that so? Didn’t they take Rav Yosef out /b to be buried b adjacent to /b the time for b the recitation of i Shema /i ? /b The Gemara resolves this contradiction: The case of b an important person is different, /b and they are more lenient in order to honor him at his burial.,In the mishna, we learned the i halakha /i with regard to the pallbearers and their obligation to recite i Shema /i , and a distinction was made between those b who are before the bier and /b those b after the bier. Our Rabbis taught /b in a i baraita /i : b Those involved in eulogy must slip away /b from the eulogy b one by one while the deceased is laid out before them and recite /b i Shema /i elsewhere. And b if the deceased is not laid out before them, /b the eulogizers must b sit and recite /b i Shema /i b while /b the bereaved b sits silently. They stand and pray and he stands and justifies God’s judgment, saying: Master of the Universe, I have sinned greatly against You, and You have not collected even one one-thousandth /b of my debt. b May it be Your will, Lord our God, to mercifully repair the breaches in our /b fence b and the breaches of Your nation, the House of Israel. /b , b Abaye said: A person should not say that, as Rabbi Shimon ben Lakish said, and it was also taught in the name of Rabbi Yosei: One must never open his mouth to the Satan, /b i.e., one must not leave room for or raise the possibility of disaster or evil. This formula, which states that the entire debt owed due to his transgressions has not been collected, raises the possibility that further payment will be exacted from him., b And Rav Yosef said: What is the verse /b from which b it /b is derived? b As it is stated: “We should have almost been as Sodom, /b we should have been like unto Gomorrah” (Isaiah 1:9), after which b what did /b the prophet b reply to them? “Hear the word of the Lord, rulers of Sodom; /b give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10).,We learned in the mishna that, in a case when b they buried the deceased and returned, /b if they have sufficient time to begin to recite i Shema /i and conclude before they arrive at the row formed by those who came to console the bereaved, they should begin. Here, the Gemara clarifies: This is the case only b if they can begin and complete /b recitation of i Shema /i b in its entirety. However, /b if they can only complete b one chapter or one verse, /b they should b not /b stop to do so. The Gemara b raises a contradiction /b from that which we learned in the i baraita /i : After b they buried the deceased and returned, if they can begin /b the recitation of i Shema /i b and finish even a single chapter or verse, /b they should begin.,The Gemara responds: b That is also what /b the i tanna /i of the mishna b said /b and this is the conclusion drawn from his statement: b If one can begin and conclude even one chapter or one verse before they arrive at the row /b of consolers, b they should begin. And if not, they should not begin. /b

166. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral, tradition Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 37

117a. אי דינא אי קנסא א"ל אי דינא גמרינן מיניה אי קנסא לא גמרינן מיניה,ומנא תימרא דמקנסא לא גמרינן דתניא בראשונה היו אומרים המטמא והמנסך חזרו לומר אף המדמע,חזרו אין לא חזרו לא מאי טעמא לאו משום דקנסא הוא וקנסא לא גמרינן מיניה,לא מעיקרא סברי להפסד מרובה חששו להפסד מועט לא חששו ולבסוף סברי להפסד מועט נמי חששו,איני והא תני אבוה דרבי אבין בראשונה היו אומרים המטמא והמדמע חזרו לומר אף המנסך חזרו אין לא חזרו לא,מאי טעמא לאו משום דלא גמרינן מקנסא,לא מעיקרא סברי כרבי אבין ולבסוף סברי כרבי ירמיה,מעיקרא סברי כרבי אבין דאמר רבי אבין זרק חץ מתחילת ארבע ולבסוף ארבע וקרע שיראין בהליכתו פטור שהרי עקירה צורך הנחה היא ומתחייב בנפשו,ולבסוף סברי כר' ירמיה דא"ר ירמיה משעת הגבהה קנייה איחייב ליה ממון מתחייב בנפשו לא הוי עד שעת ניסוך,רב הונא בר יהודה איקלע לבי אביוני אתא לקמיה דרבא א"ל כלום מעשה בא לידך א"ל ישראל שאנסוהו עובדי כוכבים והראה ממון חבירו בא לידי וחייבתיו,א"ל אהדר עובדא למריה דתני ישראל שאנסוהו עובדי כוכבים והראה ממון חבירו פטור ואם נטל ונתן ביד חייב,אמר רבה אם הראה מעצמו כנשא ונתן ביד דמי,ההוא גברא דאנסוהו עובדי כוכבים ואחוי אחמרא דרב מרי בריה דרב פנחס בריה דרב חסדא א"ל דרי ואמטי בהדן דרא ואמטי בהדייהו אתא לקמיה דרב אשי פטריניה,א"ל רבנן לרב אשי והתניא אם נשא ונתן ביד חייב א"ל הני מילי היכא דלא אוקמיה עילויה מעיקרא אבל היכא דאוקמיה עילויה מעיקרא מיקלי קלייה,איתיביה רבי אבהו לרב אשי אמר לו אנס הושיט לי פקיע עמיר זה או אשכול ענבים זה והושיט לו חייב הכא במאי עסקינן כגון דקאי בתרי עברי נהרא,דיקא נמי דקתני הושיט ולא תני תן ש"מ:,ההוא שותא דהוו מנצו עלה בי תרי האי אמר דידי הוא והאי אמר דידי הוא אזל חד מנייהו ומסרה לפרהגנא דמלכא אמר אביי יכול לומר אנא כי מסרי דידי מסרי א"ל רבא וכל כמיניה אלא אמר רבא משמתינן ליה עד דמייתי ליה וקאי בדינא,ההוא גברא דהוה בעי אחוויי אתיבנא דחבריה אתא לקמיה דרב א"ל לא תחוי ולא תחוי א"ל מחוינא ומחוינא יתיב רב כהנא קמיה דרב שמטיה לקועיה מיניה,קרי רב עילויה (ישעיהו נא, כ) בניך עולפו שכבו בראש כל חוצות כתוא מכמר מה תוא זה כיון שנפל במכמר אין מרחמין עליו אף ממון של ישראל כיון שנפל ביד עובדי כוכבים אין מרחמין עליו,א"ל רב כהנא עד האידנא הוו פרסאי דלא קפדי אשפיכות דמים והשתא איכא יוונאי דקפדו אשפיכות דמים ואמרי מרדין מרדין קום סק לארעא דישראל וקביל עלך דלא תקשי לרבי יוחנן שבע שנין,אזיל אשכחיה לריש לקיש דיתיב וקא מסיים מתיבתא דיומא לרבנן אמר להו ריש לקיש היכא אמרו ליה אמאי אמר להו האי קושיא והאי קושיא והאי פירוקא והאי פירוקא אמרו ליה לריש לקיש אזל ריש לקיש א"ל לרבי יוחנן ארי עלה מבבל לעיין מר במתיבתא דלמחר,למחר אותבוה בדרא קמא קמיה דר' יוחנן אמר שמעתתא ולא אקשי שמעתתא ולא אקשי אנחתיה אחורי שבע דרי עד דאותביה בדרא בתרא א"ל רבי יוחנן לר"ש בן לקיש ארי שאמרת נעשה שועל,אמר יהא רעוא דהני שבע דרי להוו חילוף שבע שנין דאמר לי רב קם אכרעיה א"ל נהדר מר ברישא אמר שמעתתא ואקשי אוקמיה בדרא קמא אמר שמעתתא ואקשי,ר' יוחנן הוה יתיב אשבע בסתרקי שלפי ליה חדא בסתרקא מתותיה אמר שמעתתא ואקשי ליה עד דשלפי ליה כולהו בסתרקי מתותיה עד דיתיב על ארעא רבי יוחנן גברא סבא הוה ומסרחי גביניה אמר להו דלו לי עיני ואחזייה דלו ליה במכחלתא דכספא,חזא דפרטיה שפוותיה סבר אחוך קמחייך ביה חלש דעתיה ונח נפשיה למחר אמר להו רבי יוחנן לרבנן חזיתו לבבלאה היכי עביד אמרו ליה דרכיה הכי על לגבי מערתא חזא דהוה

117a. b if /b it is b the i halakha /i /b or b if /b it is b a fine? /b Rav Huna bar Ḥiyya b said to him: If /b it is b the i halakha /i , we learn from it /b and apply this ruling to other cases, but b if /b it is b a fine, we do not learn from it, /b as it is possible that Rav Naḥman had a specific reason to impose a fine in this case.,The Gemara asks: b And from where do you say that we do not learn from /b the imposition of b a fine /b in one case and apply the ruling in other cases? The Gemara answers that the source is b as it is taught /b in a i baraita /i : b Initially, /b the Sages b would say /b that b one who renders /b another’s food b ritually impure, /b thereby rendering it unfit for him to consume, b and one who pours /b another’s wine as b a libation /b for idol worship, thereby rendering it an item from which deriving benefit is prohibited, are liable to pay the owner for the ficial loss they caused despite the fact that damage is not evident. b Subsequently, /b they added to this list, b to say /b that b even one who intermingles /b i teruma /i , the portion of the produce designated for the priest, with another’s non-sacred produce, thereby rendering the non-sacred food forbidden to non-priests, is liable to compensate the owner for the loss of value of the produce, as fewer people will be willing to buy it from him.,The Gemara comments: It may be inferred from the i baraita /i that it is only because the Sages b subsequently /b added to the list that b yes, /b one who intermingles i teruma /i with another’s non-sacred produce must compensate him. But if b they had not subsequently /b added to the list, he would b not /b be liable. b What is the reason /b that we do not learn that he is liable from the cases of one who renders another’s food impure or pours wine as a libation for idol worship, as this is also a case in which one causes damage that is not evident? b Is it not due to /b the fact that his payment b is a fine, and /b with regard to b a fine, we do not learn from /b one case that it may be imposed in other circumstances?,The Gemara answers: b No, /b this is not the reason. Rather, b initially /b the Sages b maintained /b that they b were concerned /b with regard b to a large /b ficial b loss, /b e.g., the cases of one who renders another’s food impure or pours his wine as a libation for idol worship, but with regard b to a small /b ficial b loss, /b e.g., one who intermingles i teruma /i with another’s non-sacred produce, b they were not concerned. And ultimately /b the Sages b maintained /b that they b were concerned /b with regard b to a small loss as well /b and imposed liability.,The Gemara asks: b Is that so? But didn’t the father of Rabbi Avin teach /b the i baraita /i as follows: b Initially they would say /b that b one who renders /b another’s produce b impure and one who intermingles /b i teruma /i with another’s non-sacred produce are both liable to pay for the ficial loss that they caused, despite the fact that the damage is not evident. b Subsequently, /b they added to this list, b to say /b that b even one who pours /b another’s wine as b a libation /b for idol worship is b also /b liable to pay a fine for the loss that he caused. It may be inferred that it is only because the Sages b subsequently /b added to the list, that b yes, /b one who pours the libation is liable. But if b they had not subsequently /b added to the list, he would b not /b be liable.,The Gemara comments: Since one who offers libations for idol worship causes a large ficial loss, the rationale offered previously cannot apply to this version of the i baraita /i . Accordingly, b what is the reason /b that the liability for pouring another’s wine as a libation could not be extrapolated from the fine imposed for rendering another’s food impure or intermingling it with i teruma /i ? Is it b not due to /b the fact that b we do not learn from /b the imposition of b a fine /b in one case that a fine may be imposed in other cases?,The Gemara answers: b No, /b this is not the reason. Rather, the reason is that b initially /b the Sages b held in accordance with /b the opinion of b Rabbi Avin, and ultimately they held in accordance with /b the opinion of b Rabbi Yirmeya. /b ,The Gemara elaborates: b Initially they held in accordance with /b the opinion of b Rabbi Avin, as Rabbi Avin says: /b If one stood in the public domain on Shabbat and b shot an arrow from the beginning of /b an area measuring b four /b cubits b to the end of /b an area measuring b four /b cubits, b and /b the arrow b tore /b another’s b silks [ i shira’in /i ] in /b the course of b its travel /b through the air, the one who threw it is b exempt /b from paying for the cloth. The reason for this is b that lifting /b an item b is a necessity for placing /b it elsewhere, and therefore the entire process, from when one shoots the arrow until it comes to a rest, is considered to be a single act. The one performing it is b liable to /b receive the b death /b penalty for violating Shabbat. One who performs a single act for which he is liable to receive the death penalty and is also liable to pay money receives only the death penalty. Similarly, one who pours another’s wine as a libation for idol worship incurs the death penalty, and is therefore exempt from paying for the wine., b And ultimately they held /b that the liabilities are not incurred simultaneously, b in accordance with /b the opinion of b Rabbi Yirmeya, as Rabbi Yirmeya says: From the time of the lifting, /b the thief b acquires /b the wine and is therefore immediately b liable /b to pay b money to /b the owner. But b he is not liable to /b receive the b death /b penalty b until the time /b that he pours the b libation. /b Once the Sages concluded that the liabilities are not incurred simultaneously, they ruled that one who pours another’s wine as a libation for idol worship is liable to reimburse him.,§ The Gemara returns to the matter of one who showed another’s field to thugs. b Rav Huna bar Yehuda happened /b to come b to /b the town of b Bei Abiyonei /b and b came before Rava, /b who b said to him: Did any /b legal b incident come to you /b for judgment recently? Rav Huna bar Yehuda b said to him: /b There was a case of b a Jew whom gentiles coerced and, /b as a result b he showed /b them b property /b belonging to b another, /b which the gentiles later seized. He b came to me /b for judgment, b and I deemed /b him b liable /b to compensate the owner for the loss.,Rava b said to /b Rav Huna bar Yehuda: b Reverse /b your decision in this b case /b and return the money b to its owner, /b i.e., the thug, b as it is taught /b in a i baraita /i : In the case of b a Jew whom gentiles coerced and, /b as a result b he showed /b them b property /b belonging to b another /b that the gentiles later seized, he is b exempt /b from reimbursing the owner of the property. b But if he /b actively b took /b the property b and gave /b it to the gentiles b by /b his own b hand, /b he is b liable /b to compensate the owner.,The Gemara adds that b Rabba says: If he showed /b the gentiles the property b of his own /b volition, it is b as though he /b actively b took /b the property b and gave /b it to the gentiles b by /b his own b hand, /b and he is liable to compensate the owner.,The Gemara recounts another incident: There was b a certain man that gentiles /b had b coerced and /b so b he showed them the wine of Rav Mari, son of Rav Pineḥas, son of Rav Ḥisda, and /b the gentiles b said to him: Carry /b the wine b and bring it with us. /b Complying with the gentiles, b he carried and brought /b it b with them. /b The case b came before Rav Ashi, /b and he b exempted /b the man from compensating Rav Mari for the wine., b The Rabbis said to Rav Ashi: But isn’t it taught /b in a i baraita /i : b If /b he b took /b the property b and manually transferred /b it to the gentiles, he is b liable /b to compensate the owner? Rav Ashi b said to them: That statement applies /b only in a case b where /b the Jew b did not bring /b the gentiles b to /b the property b at the outset; but if he brought /b the gentiles b to /b the property b at the outset, /b it is as though b he /b already b burned /b it, as the gentiles then had access to the property. Since the damage inflicted by the Jew was committed by merely showing the wine to the gentiles, he is exempt from payment even though he later actively carried the wine with his hands., b Rabbi Abbahu raised an objection to /b the opinion of b Rav Ashi /b from a i baraita /i : In a case where b a ruffian said to /b a Jew: b Pass me this bundle of grain, or this cluster of grapes, and /b the Jew b passed it to him, /b the Jew is b liable /b to pay the owner of the grain or the grapes. Since the ruffian was already present, it is evident from this i baraita /i that one who hands over another’s property to a third party is liable despite the fact that the latter already had access to it. Rav Ashi answered: b With what are we dealing here? /b We are dealing with a case b where /b the Jew and the ruffian were b standing on two /b different b sides of a river, /b so that the ruffian did not have access to the item when the Jew passed it to him.,The Gemara points out that the language of the i baraita /i b is also precise /b according to this explanation, b as it teaches /b its ruling using the term: b Pass, /b which indicates that the ruffian could not have reached the item himself, b and /b it b did not teach /b using the term: b Give, /b which would indicate that the ruffian was standing next to the other individual. The Gemara concludes: b Learn from /b the language of the i baraita /i that Rav Ashi’s interpretation is correct.,The Gemara relates another incident: There was b a certain /b fishing b net over which two /b people b were quarreling. This one said: It is mine, and that one said: It is mine. One of them went and gave it to an officer [ i lefarhagna /i ] of the king. Abaye said: /b He is exempt from payment because b he can say /b to the court: b When I gave /b it to the official, b I gave /b what is b mine. Rava said to /b Abaye: b And is it in his /b power to do so when the ownership of the net is the subject of dispute? b Rather, Rava said: We excommunicate him until he brings /b the net back b and stands in court /b for adjudication.,The Gemara relates another incident: There was b a certain man who desired to show another /b individual’s b straw /b to the gentile authorities, who would seize it. b He came before Rav, /b who b said to him: Do not show /b it b and do not show /b it, i.e., you are absolutely prohibited from showing it. The man b said to him: I will show /b it b and I will show /b it, i.e., I will certainly show it. b Rav Kahana was sitting before Rav, /b and, hearing the man’s disrespectful response, b he dislodged /b the man’s b neck from him, /b i.e., he broke his neck and killed him.,Seeing Rav Kahana’s action, b Rav read /b the following verse b about him: “Your sons have fainted, they lie at the head of all the streets, as an antelope in a net” /b (Isaiah 51:20). b Just as /b with regard to b this antelope, once it falls into the net, /b the hunter b does not have mercy upon it, so too /b with regard to b the money of a Jew, once it falls into the hand of gentiles, they do not have mercy upon him, /b i.e., the Jew. Since gentiles who seek a Jew’s money will kill him in order to seize the property, Rav Kahana acted appropriately when he broke the miscreant’s neck, as he protected the Jew’s property and, by extension, the Jew himself., b Rav /b then b said to /b Rav Kahana: b Kahana, until now there were Persian /b rulers b who were not particular about bloodshed. But now there are Greeks who are particular about bloodshed, and they /b will b say: Murder [ i meradin /i ], murder, /b and they will press charges against you. Therefore, b get up /b and b ascend to Eretz Yisrael /b to study there under Rabbi Yoḥa, b and accept upon yourself that you will not raise /b any b difficulties to /b the statements of b Rabbi Yoḥa /b for b seven years. /b ,Rav Kahana b went /b to Eretz Yisrael and b found Reish Lakish, who was sitting and reviewing /b Rabbi Yoḥa’s b daily /b lecture in the b academy for the Rabbis, /b i.e., the students in the academy. When he finished, Rav Kahana b said to /b the students: b Where is Reish Lakish? They said to him: Why /b do you wish to see him? Rav Kahana b said to them: /b I have b this difficulty and that difficulty /b with his review of Rabbi Yoḥa’s lecture, b and this resolution and that resolution /b to the questions he raised. b They told /b this to b Reish Lakish. Reish Lakish /b then b went and said to Rabbi Yoḥa: A lion has ascended from Babylonia, /b and b the Master /b ought b to examine /b the discourse he will deliver b in the academy tomorrow, /b as Rav Kahana may raise difficult questions about the material., b The next day, they seated /b Rav Kahana b in the first row, in front of Rabbi Yoḥa. /b Rabbi Yoḥa b stated a i halakha /i and /b Rav Kahana b did not raise a difficulty, /b in accordance with Rav’s instruction. Rabbi Yoḥa stated another b i halakha /i and /b again, Rav Kahana b did not raise a difficulty. /b As a result, b they placed /b Rav Kahana further b back /b by one row. This occurred until he had been moved back b seven rows, until he was seated in the last row. Rabbi Yoḥa said to Rabbi Shimon ben Lakish: The lion you mentioned has become a fox, /b i.e., he is not knowledgeable.,Rav Kahana b said /b to himself: b May it be /b God’s b will that these seven rows /b I have been moved b should replace the seven years that Rav told me /b to wait before raising difficulties to the statements of Rabbi Yoḥa. b He stood up on his feet and said to /b Rabbi Yoḥa: Let the b Master go back to the beginning /b of the discourse and repeat what he said. Rabbi Yoḥa b stated a i halakha /i and /b Rav Kahana b raised a difficulty. /b Therefore, b they placed him in the first row, /b and again, Rav Yoḥa b stated a i halakha /i , and he raised a difficulty. /b , b Rabbi Yoḥa was sitting upon seven cushions [ i bistarkei /i ] /b so that he could be seen by all the students, b and /b since he could not answer Rav Kahana’s questions, b he removed one cushion from under himself /b to demonstrate that he was lowering himself out of respect for Rav Kahana. He then b stated /b another b i halakha /i and /b Rav Kahana b raised /b another b difficulty. /b This happened repeatedly b until /b Rabbi Yoḥa b removed all the cushions from underneath himself until he was sitting on the ground. Rabbi Yoḥa was an old man and his eyebrows drooped /b over his eyes. b He said to /b his students: b Uncover my eyes for me and I will see /b Rav Kahana, so b they uncovered /b his eyes b for him with a silver eye brush. /b ,Once his eyes were uncovered, Rabbi Yoḥa b saw that /b Rav Kahana’s b lips were split /b and b thought /b that Rav Kahana b was smirking at him. /b As a result, Rabbi Yoḥa b was offended, and /b Rav Kahana b died /b as punishment for the fact that he offended Rabbi Yoḥa. b The next day, Rabbi Yoḥa said to the Rabbis, /b his students: b Did you see how that Babylonian, /b Rav Kahana, b behaved /b in such a disrespectful manner? b They said to him: His /b usual b manner /b of appearance b is such, /b and he was not mocking you. Hearing this, Rabbi Yoḥa b went up to /b Rav Kahana’s burial b cave /b and b saw /b that b it was /b

167. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 168

103b. בזמורות ובקנים ושניהם מספקין את הקנים:, big strongגמ׳ /strong /big תנא מקום שנהגו לקצור אינו רשאי לעקור לעקור אינו רשאי לקצור ושניהם מעכבין זה על זה,לקצור אינו רשאי לעקור האי אמר בעינא דתתבן לי ארעאי והאי אמר לא מצינא לעקור אינו רשאי לקצור האי אמר בעינא דתינקר ארעאי והאי אמר בעינא תיבנא,ושניהם מעכבין זה על זה למה לי מה טעם קאמר מה טעם לקצור אינו רשאי לעקור לעקור אינו רשאי לקצור משום דשניהם מעכבין זה על זה:,לחרוש אחריו יחרוש: פשיטא לא צריכא באתרא דלא מנכשי ואזל איהו ונכיש מהו דתימא אמר ליה האי דנכישנא אדעתא דלא כריבנא לה קמ"ל דאיבעי ליה לפרושי ליה:,הכל כמנהג המדינה: הכל לאתויי מאי לאתויי הא דת"ר מקום שנהגו להשכיר אילנות על גבי קרקע משכירין מקום שאין נהגו להשכיר אין משכירין,מקום שנהגו להשכיר משכירין פשיטא לא צריכא דכ"ע יהבי בתילתא ואזל איהו ויהביה בריבעא מהו דתימא דאמר ליה האי דבצרי לך אדעתא דלא יהיבנא לך באילנות קמ"ל דאיבעי ליה לפרושי ליה:,מקום שנהגו שלא להשכיר אין משכירין: פשיטא לא צריכא דכ"ע מקבלי בריבעא ואזל איהו וקיבלה בתילתא מהו דתימא א"ל האי דטפאי לך אדעתא דיהבת לי באילנות קמ"ל דאיבעי ליה לפרושי ליה:,כשם שחולקין בתבואה כך חולקין בתבן ובקש: אמר רב יוסף בבבל נהיגו דלא יהיבי תיבנא לאריסא למאי נפקא מינה דאי איכא איניש דיהיב עין יפה הוא ולא גמרינן מיניה,אמר רב יוסף בוכרא וטפתא וארכבתא וקני דחיזרא דבעל הבית וחיזרא גופיה דאריסא כללא דמילתא כל עיקר בלמא דבעל הבית נטירותא יתירתא דאריסא ואמר רב יוסף מרא וזבילא ודוולא וזרנוקא דבעל הבית אריסא עביד בי יאורי:,כשם שחולקין ביין כך חולקין בזמורות ובקנים: קנים מאי עבידתייהו אמרי דבי רבי ינאי קנים המוחלקין שבהן מעמידין את הגפנים:,ושניהם מספקין את הקנים: למה לי מה טעם קאמר מה טעם שניהם חולקין בקנים משום דשניהם מספקין את הקנים:, big strongמתני׳ /strong /big המקבל שדה מחבירו והיא בית השלחין או בית האילן יבש המעין ונקצץ האילן אינו מנכה לו מן חכורו אם אמר לו חכור לי שדה בית השלחין זו או שדה בית האילן זה יבש המעין ונקצץ האילן מנכה לו מן חכורו:, big strongגמ׳ /strong /big היכי דמי אילימא דיבש נהרא רבה אמאי אינו מנכה לו מן חכורו נימא ליה מכת מדינה היא אמר רב פפא דיבש נהרא זוטא דאמר ליה

103b. b the branches /b pruned from the vines b and the poles. And the two of them, /b i.e., the landowner and the one cultivating the field, both b supply the poles. /b , strong GEMARA: /strong b It was taught /b in a i baraita /i : In b a location where /b those cultivating the land b were accustomed to cut /b the produce, the one cultivating this field b is not permitted to uproot /b it, and in a location where they were accustomed b to uproot /b the produce, b he is not permitted to cut /b it. b And the two of them, /b i.e., the owner and the one cultivating the field, can each b prevent the other /b from deviating from the custom.,The Gemara explains the i baraita /i : In a location where those cultivating the land b were accustomed to cut /b the produce, the one cultivating this field b is not permitted to uproot /b the produce even if he wants to, because b this /b one, i.e., the owner, who wants the produce cut, can b say: I want my land to be fertilized with stubble, /b i.e., the remains of the plants. b And /b if the owner wants him to uproot the produce, b that /b one, i.e., the one cultivating the field, can b say: I cannot /b uproot the produce, since that is too labor intensive. Similarly, if the custom is b to uproot /b the produce, the one cultivating this field b is not permitted to cut /b it even if he wants to, because b this /b one, i.e., the owner, who wants the produce uprooted, can b say: I want my land to be cleared /b of stubble. b And /b if the owner wants him to cut the produce, b that /b one, i.e., the one cultivating the field, can b say: I want /b to uproot what remains so that I can use b the stubble. /b ,The i baraita /i teaches: b And the two of them, /b i.e., the owner and the one cultivating the field, can each b prevent the other /b from deviating from the custom. The Gemara asks: b Why do I /b need this statement and what is its purpose? The Gemara answers that the i baraita /i b is saying what /b the b reason /b is for its ruling: b What is the reason /b that in a location where those cultivating the land were accustomed b to cut /b the produce, the one cultivating this field b is not permitted to uproot /b the produce, and in a location where they were accustomed b to uproot /b the produce, b he is not permitted to cut /b it? It is b because the two of them /b can each b prevent the other /b from deviating from the custom, as each has a justified reason for opposing the deviation desired by the other.,The mishna teaches: If they were accustomed b to plow /b the land b after /b harvesting the produce, this cultivator b must plow /b as well. The Gemara asks: Isn’t it b obvious /b that he cannot deviate from the custom? The Gemara answers: b No, /b it is b necessary for /b the situation of b a place where /b the custom is b not /b to b weed /b the fields, b and /b the one cultivating this field b went and weeded /b anyway. b Lest you say /b that he could b say to /b the landowner: When b I weeded /b the field, I did so b with the intention of not plowing it /b subsequently. Therefore, he should not be obligated to plow it. To counter this, the mishna b teaches us that /b the renter b should have specified /b this intention explicitly b to /b the landowner beforehand in order to exempt him from the requirement to plow.,The mishna teaches: b All /b farming of the land shall be conducted b in accordance with regional custom. /b The Gemara asks: b What is added /b by the use of the term b all? /b The Gemara answers: It serves b to add that which the Sages taught: /b In b a location where /b landowners b were accustomed to rent out the trees /b in a field b together with the land /b so that the one cultivating the field receives a share of the fruits despite not needing to care for the trees, the trees are presumed to be b rented out. /b In b a location where /b landowners b were not accustomed to rent out /b the trees in a field together with the land, and the one cultivating the field does not receive a share of the fruits, the trees are b not /b presumed to be b rented out. /b ,The i baraita /i teaches: In b a location where /b landowners b were accustomed to rent out the trees /b in a field b together with the land /b so that the one cultivating the field receives a share of the fruit despite not needing to care for the trees, the trees are presumed to be b rented out. /b The Gemara asks: Isn’t this b obvious? /b The Gemara answers: b No, /b it is b necessary /b to state this ruling in order to include the case b where everyone /b in that region b gives /b land to sharecroppers to cultivate in return b for one-third /b of the yield, b and he, /b the landowner, b went and gave it for one-quarter. Lest you say that /b the landowner can b say to him: This /b concession on my part, b that I reduced /b my portion of the yield b for you, /b was done b with the intention that I would not give you /b a share of the fruits b of the trees /b in the field, the i baraita /i b teaches us that /b the landowner b should have specified /b this b to him /b in advance.,The i baraita /i teaches: In b a location where /b landowners b were not accustomed to rent out /b the trees in a field together with the land, and the one cultivating the field does not receive a share of the fruits, the trees are b not /b presumed to be b rented out. /b The Gemara asks: Isn’t this b obvious? /b The Gemara answers: b No, /b it is b necessary /b to state this ruling in order to include the case b where all /b the cultivators in that region b receive /b land in return b for /b giving b one-quarter /b of the yield to the owner, b and /b this cultivator b went and received /b the land in return b for /b giving b one-third /b of the yield to the owner. b Lest you say /b that the cultivator can b say to him: This /b concession on my part, b that I added to your /b portion, was done b with the intention that you /b would also b give me /b a share of the fruit b from the trees, /b the i baraita /i b teaches us that /b the cultivator b should have specified /b this b to him /b in advance.,§ The mishna teaches: b Just as /b the i halakha /i is that the owner of the field and the one cultivating it b divide the produce, so /b too the i halakha /i is that b they divide the stubble and the straw. Rav Yosef said /b with regard to this statement: b In Babylonia /b those who enter into such arrangements b are accustomed not to give stubble to the sharecropper. /b The Gemara asks: b What is the /b practical b difference /b resulting from the assertion that this is the practice in Babylonia? The Gemara answers: The difference is b that if there is a person /b in Babylonia b who gives /b the sharecropper the stubble in addition to the produce, b it is /b considered merely as though he has b a generous disposition, but we do not learn from his /b actions that this is the general practice., b Rav Yosef says: The first, second, and third /b elements of the earthen barrier surrounding the field b and the poles /b used b to /b support b a thorn /b fence are the responsibility b of the owner /b of the land, b but the fashioning of the thorn /b fence b itself /b is the responsibility b of the sharecropper. /b The Gemara explains: b The principle of the matter /b is that the b main /b part of b the boundary /b of the field is the responsibility b of the owner /b of the land, while any b additional protection /b required is the responsibility b of the sharecropper. Rav Yosef says: The hoe and the shovel and the bucket and the irrigation device /b must be provided b by the owner /b of the land, while b the sharecropper /b must b make the irrigation channels. /b ,The mishna teaches: b Just as /b the i halakha /i is that the owner of the field and the one cultivating it b divide the wine, so /b too the i halakha /i is that b they divide the branches /b pruned from the vines b and the poles. /b The Gemara asks: b What /b is the b purpose /b of the b poles /b used for the vines? b They said /b in b the school of Rabbi Yannai: /b This is referring to long b poles that were divided /b in half, b with which they support the vines. /b ,The mishna teaches: b And the two of them, /b i.e., the landowner and the one cultivating the field, both b supply the poles. /b The Gemara asks: b Why do I /b need the mishna to state this? The Gemara answers that the mishna b is saying what /b the b reason /b is for its ruling: b What is the reason /b that b the two of them divide the poles? /b It is b because the two of them supply the poles. /b , strong MISHNA: /strong In the case of b one who receives a field from another /b to cultivate b and it is an irrigated /b field b or a field with trees, /b if b the spring /b that irrigated the field b dried up or the trees were cut down, /b he does b not subtract from /b the produce b he /b owes the owner as part of b his tecy, /b despite the fact that he presumably considered these factors when agreeing to cultivate the field. But b if /b the cultivator b said to /b the landowner explicitly: b Lease me this irrigated field, or /b he said: Lease me b this field with trees, /b and b the spring dried up or the trees were cut down, he /b may b subtract from /b the produce b he /b owes as part of b his tecy. /b , strong GEMARA: /strong The Gemara asks: b What are the circumstances /b of the ruling of the mishna? b If we say that the large river /b from which all the channels originate b dried up, why /b does he b not subtract from /b the produce b he /b owes as part of b his tecy? Let /b the cultivator b say /b that it b is /b the result of b a regional disaster. /b Consequently, he should be able to subtract from the produce he owes. b Rav Pappa said: /b The case in the mishna is b where a small river /b that irrigates this field alone b dried up, as /b the landowner can b say to him: /b

168. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 123, 194

74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות

74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b

169. Origen, Fragments On Luke, 171 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 210

170. Papyri, Papyri Graecae Magicae, 4.385-4.386 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •myth/mythology, oral tradition Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 144

171. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 78

9b. כאן במצוה שא"א לעשותה ע"י אחרים,הדר יתבי וקא מבעי להו כתיב (משלי ג, טו) יקרה היא מפנינים וכל חפציך לא ישוו בה הא חפצי שמים ישוו בה וכתיב (משלי ח, יא) כל חפצים לא ישוו בה דאפילו חפצי שמים לא ישוו בה,כאן במצוה שאפשר לעשותה ע"י אחרים כאן במצוה שאי אפשר לעשותה ע"י אחרים,אמרו ליה מאי בעית הכא אמר להו דאמר לי אבא זיל גבייהו דליברכוך אמרו ליה יהא רעוא דתזרע ולא תחצד תעייל ולא תיפוק תיפוק ולא תעייל ליחרוב ביתך וליתוב אושפיזך לבלבל פתורך ולא תחזי שתא חדתא,כי אתא לגבי אבוה א"ל לא מבעיא דברוכי לא בירכן אבל צעורי צעורן א"ל מאי אמרו לך הכי והכי אמרו לי א"ל הנך כולהו ברכתא נינהו תזרע ולא תחצד תוליד בנים ולא ימותו תעייל ולא תיפוק תעייל כלתא ולא לימותו בנך דליפקון תיפוק ולא תעייל תוליד בנתא ולא ימותו גוברייהו וליהדרו לותיך,ליחרוב ביתך וליתוב אושפיזך דהאי עלמא אושפיזך וההיא עלמא ביתא דכתיב (תהלים מט, יב) קרבם בתימו לעולם אל תקרי קרבם אלא קברם,לבלבל פתורך בבני ובנתא ולא תיחזי שתא חדתא דלא תמות אנתך ולא תנסב אינתתא אחריתי,ר' שמעון בן חלפתא אפטר מיניה דרב א"ל (אבוה) זיל לגביה דליברכך א"ל יהא רעוא דלא תבייש ולא תתבייש אתא גבי אבוה א"ל מאי אמר לך א"ל מילין בעלמא הוא דאמר לי,א"ל ברכך ברכתא דברכן קודשא בריך הוא לישראל ותנא בה דכתיב (יואל ב, כו) ואכלתם אכול ושבוע והללתם וגו' ולא יבושו עמי לעולם וידעתם כי בקרב ישראל אני וגו' ולא יבושו עמי לעולם:,ועושה אשה תכשיטיה: ת"ר אלו הן תכשיטי נשים כוחלת ופוקסת ומעבירה (סרק) על פניה ואיכא דאמרי מעברת סרק על פניה של מטה,דביתהו דרב חסדא מקשטא באנפי כלתה יתיב רב הונא בר חיננא קמיה דרב חסדא ויתיב וקאמר לא שנו אלא ילדה אבל זקנה לא,א"ל האלהים אפילו אמך ואפילו אימא דאימך ואפילו עומדת על קברה דאמרי אינשי בת שיתין כבת שית לקל טבלא רהטא:,ר' יהודה אומר לא תסוד: תניא רבי יהודה אומר אשה לא תסוד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד שאע"פ שמצירה היא עכשיו שמחה היא לאחר זמן,ומי אית ליה לרבי יהודה האי סברא והתנן,רבי יהודה אומר נפרעין מהן מפני שמצר אמרו לו אע"פ שמצר עכשיו שמח הוא לאחר זמן,אמר רב נחמן בר יצחק הנח להלכות מועד דכולהו מצר עכשיו ושמח לאחר זמן נינהו,רבינא אמר כותי לענין פרעון לעולם מצר,אמר רב יהודה בנות ישראל שהגיעו לפירקן ולא הגיעו לשנים עניות טופלות אותן בסיד עשירות טופלות אותן בסולת בנות מלכים בשמן המור שנאמר (אסתר ב, יב) ששה חדשים בשמן המור,מאי שמן המור רב הונא בר חייא אמר סטכת רב ירמיה בר אמי אמר שמן זית שלא הביא שליש,תניא רבי יהודה אומר אנפיקינון שמן זית שלא הביא שליש ולמה סכין אותו שמשיר את השער ומעדן את הבשר,רב ביבי הוה ליה ברתא טפלה אבר אבר שקל בה ד' מאה זוזי הוה ההוא כותי בשבבותיה דה"ל ברתא טפלה בחד זמנא ומתה אמר קטלא ביבי לברתי אמר רב נחמן רב ביבי דשתי שיכרא בעיין בנתיה טפלא אנן דלא שתינן שיכרא לא בעיין בנתין טפלא:

9b. b There, /b in the other verse, it is referring to b a mitzva that cannot be done by others, /b and therefore, one must not consider its relative importance, but rather do it immediately.,The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, b once again sat and raised the /b following b dilemma: /b In one place b it is written /b in praise of the Torah: b “She is more precious than rubies; and all of your desires are not to be compared to her” /b (Proverbs 3:15). One can infer from here that all human desires cannot be compared to the Torah, b but the desires of Heaven, /b i.e., mitzvot, b can /b indeed b be compared to her. And /b elsewhere b it is written: /b “For wisdom is better than rubies; b and all the things that may be desired are not to be compared to it” /b (Proverbs 8:11), which indicates that even mitzvot cannot be compared to the Torah.,They resolved this contradiction by stating that b here, /b in the second verse, it is discussing b a mitzva that can be done by others. /b In that case, even mitzvot cannot be compared to the Torah, and accordingly, one who is engaged in Torah study should not interrupt his studies in order to perform another mitzva. However, b there, /b in the first verse, it is discussing b a mitzva that cannot be done by others. /b In that case Torah study is not more important than the mitzva, and one should interrupt his studies in order to perform the mitzva.,When Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, noticed Rabbi Shimon ben Yoḥai’s son, b they said to him: What do you want here? He said to them: Father told me: Go to them so that they should bless you. They said to him /b as follows: b May it be /b God’s b will that you should sow and not reap, that you should bring in and not take out, that you should take out and not bring in, that your house should be destroyed and your lodging place should be inhabited, that your table should become confused, and that you should not see a new year. /b , b When he came /b back b to his father, he said to him: Not only did they not bless me, but they /b even b caused me pain /b with their negative words. His father b said to him: What /b exactly b did they say to you? /b He answered: b They said to me such and such. /b Rabbi Shimon ben Yoḥai b said to /b his son: b These are all blessings, /b uttered in a cryptic manner, and this is what they meant: When they said that b you should sow and not reap /b they meant that b you should bear sons and they should not die. /b Their statement that b you should bring in and not take out /b means that b you should bring in brides /b for your sons b and your sons should not die, which /b would cause their wives b to leave. /b When they said b you should take out and not bring in /b they meant that b you should have daughters and their husbands should not die, /b which would cause your daughters to b return to you. /b ,When they said that b your house should be destroyed and your lodging place should be inhabited, /b this should be interpreted allegorically. b As this world is /b compared to b your lodging place, and the World-to-Come is /b compared to b your house, as it is written: “Their inward thought [ i kirbam /i ], is that their houses shall continue forever” /b (Psalms 49:12), and the Sages said: b Do not read /b it as b “their inward thought [ i kirbam /i ]”; rather /b read it as b their graves [ i kivram /i ]. /b According to this reading, one’s grave is considered his permanent house. The Sages gave Rabbi Shimon ben Yoḥai’s son a blessing that he should dwell in his temporary home rather than his permanent home, i.e., he should live a long life.,When they said that b your table should become confused, /b they meant that you should be blessed b with /b many b sons and daughters, /b so that there will be noise and confusion at your table. When they said that b you should not see a new year, /b they meant b your wife should not die and /b as a result b you should not /b have to b marry another woman, /b about which it says: “When a man has taken a new wife, he shall not go out to war, neither shall he be charged with any business; he shall be free at home for one year” (Deuteronomy 24:5).,Apropos a blessing with an obscure meaning, the Gemara relates: b Rabbi Shimon ben Ḥalafta took leave of Rav. His father said to him: Go to him so that he should bless you. /b When b Rabbi Shimon ben Ḥalafta /b returned to him for a blessing, Rav said to him: b May it be /b God’s b will that you should not shame /b others b and that you should not feel ashamed. He came /b home b to his father, /b who b said to him: What did he say to you? He said to him: Mere words he said to me, /b i.e., he did not say anything of significance.,After Rabbi Shimon ben Ḥalafta repeated what Rav had said, his father b said to him: He blessed you with the blessing with which the Holy One, Blessed be He, blessed Israel and /b then b repeated /b the blessing, indicating that is a very great blessing, b as it is written: “And you shall eat in plenty, and be satisfied, and praise /b the Name of the Lord your God, who has dealt wondrously with you; b and My people shall never be ashamed. And you shall know that I am in the midst of Israel, /b and that I am the Lord your God, and there is none else; b and My people shall never be ashamed” /b (Joel 2:26–27).,§ It was taught in the mishna: b And a woman may engage in /b all of b her /b usual b cosmetic treatments /b on the intermediate days of a Festival. b The Sages taught /b in a i baraita /i : b These are the cosmetic treatments of women /b that are permitted: b She may paint her eyelids, she may remove /b unwanted b hair [ i pokeset /i ], and she may put rouge on her face. And some say: She may pass a comb over her lower face, /b i.e., she may remove the hair from her pubic area.,The Gemara relates that b Rav Ḥisda’s wife would adorn herself /b on the intermediate days of a Festival b in the presence of her daughter-in-law, /b i.e., when she already had a married son. b Rav Huna bar Ḥina sat before Rav Ḥisda, and he sat and said: They taught only /b that a woman is permitted to engage in cosmetic treatments on the intermediate days of a Festival b only /b with regard to b a young woman, /b as such treatments bring her joy, b but /b in the case of b an old woman, no, /b the treatments are not permitted, as she does not need them.,Rav Ḥisda b said to him: By God! Even your mother, and even your mother’s mother, and even a woman /b so old b that /b she b is standing at /b the edge of b her grave /b are all permitted to adorn themselves. b As people say /b in the popular adage: b A woman of sixty years, like one of six, runs at the sound of the timbrel [ i tavla /i ], /b implying that women of all ages are young in spirit; since they all take pleasure in their adornments, they are allowed to adorn themselves, regardless of age.,§ It was taught in the mishna that b Rabbi Yehuda says: She may not apply lime /b to her skin b because it renders her /b temporarily b unattractive /b and she will be distressed during the Festival. b It is taught /b in a i baraita /i : b Rabbi Yehuda says: A woman may not apply lime /b to her skin on the intermediate days of a Festival b because it /b is temporarily b a disgrace to her, /b as she appears unattractive until it is peeled off. b But Rabbi Yehuda concedes that with regard to lime that she can peel off during the Festival, she may apply it on /b the intermediate days of b the Festival, as even though she is distressed now, /b as the lime renders her appearance unattractive, b she will be happy afterward, /b when the lime is removed and she sees the results.,The Gemara asks: b But does Rabbi Yehuda accept this reasoning /b that it is permitted, despite the fact that it causes distress, because it will cause joy later? b Didn’t we learn /b elsewhere in a mishna ( i Avoda Zara /i 2a): On the three days before the holidays of idolaters, it is prohibited to do business with them, so as not to cause them to thank their idols for their success. Similarly, it is prohibited on these days to lend to them, to borrow from them, to repay a debt to them, or even to collect a debt from them., b Rabbi Yehuda says: One may collect /b a debt b from them /b during this period, b due to /b the fact b that /b the gentile b is distressed /b when he makes the payment. The Rabbis b said to him: Even though he is distressed now, he will be happy afterward, /b as he is relieved of the debt, and therefore, it is prohibited to collect a debt from him during the three days before his holiday. In this mishna, Rabbi Yehuda considers only the immediate distress and does not consider the joy that will be experienced after some time., b Rav Naḥman bar Yitzḥak said: Leave /b aside b the i halakhot /i governing a Festival, /b which cannot be compared to other areas, as b all /b of the labors that are permitted on a Festival are permitted because even though b one is distressed /b by them b now, he will be happy /b about them b afterward. /b For example, cooking and baking are permitted even though preparing food involves effort and trouble, because eating the food after it is prepared provides pleasure and enjoyment., b Ravina said /b a different explanation: According to Rabbi Yehuda, b with regard to repaying /b a debt, b a gentile is always distressed, /b even after he repays a debt. However, in general, even Rabbi Yehuda accepts the principle of taking into account the joy that will be experienced at a later time.,With regard to applying lime to one’s body, b Rav Yehuda said: The daughters of Israel who reached /b physical b maturity, but had not /b yet b reached the age /b of majority, i.e., girls that were less than twelve years of age, and therefore embarrassed by their precocious physical development, would seek to remove the excess hair from their bodies. b The poor /b among them would b smear their /b skin b with lime /b in order to remove the hair. b The wealthy ones /b would b smear themselves with fine flour /b for this purpose, b and the daughters of kings would smear themselves with i shemen hamor /i . As it is stated /b with regard to the women who were brought to King Ahasuerus: b “Six months with i shemen hamor /i ” /b (Esther 2:12).,The Gemara asks: b What is i shemen hamor /i ? Rav Huna bar Ḥiyya said: /b This is the perfume called b i setaket /i . Rav Yirmeya bar Ami said: /b It is b olive oil /b extracted b from /b an olive b that /b has b not /b yet b reached one-third /b of its growth; the acidic oil is effective as a depilatory., b It is taught /b in a i baraita /i that b Rabbi Yehuda says: /b Wherever the Mishna mentions b i anpikinon /i , /b it is referring to b olive oil /b from an olive b that has not yet reached one-third /b of its growth. b And why do /b women b spread it /b on the body? It is due to the fact b that it removes the hair and pampers the skin. /b ,It was related that b Rav Beivai had a daughter, /b and b he spread /b lime b on her limb /b by b limb, /b which caused her hair to fall out and her skin to whiten. She became so beautiful that when marrying her off, b he took four hundred dinars for her. There was a certain gentile in his neighborhood who /b also b had a daughter /b and wanted to do this as well. b He spread her /b entire body with lime all b at once, and she died. /b That gentile b said: Beivai killed my daughter. Rav Naḥman said: Rav Beivai, who /b regularly b drinks beer, his daughters require /b that they be b smeared /b with lime, as beer causes hair growth, b but we who do not drink beer, our daughters do not require /b that they be b smeared /b with lime, as they have little hair even without this treatment.

172. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 149

39b. ורבנן התם כי היכי דלא לזלזולי ביה:,ועוד א"ר יהודה וכו':,וצריכא דאי אשמעינן ר"ה בהא קאמר ר' יהודה משום דלא קעביד מידי אבל כלכלה דמיחזי כמתקן טיבלא אימא מודה להו לרבנן,ואי אשמעינן הני תרתי משום דליכא למיגזר עלייהו אבל ביצה דאיכא למיגזר בה משום פירות הנושרין ומשום משקין שזבו אימא מודה להו לרבנן צריכא:,תניא כיצד א"ר יהודה מתנה אדם על הכלכלה ביו"ט ראשון ואוכלה בשני היו לפניו שתי כלכלות של טבל אומר אם היום חול ולמחר קדש תהא זו תרומה על זו ואם היום קדש ולמחר חול אין בדברי כלום וקורא עליה שם ומניחה,ולמחר הוא אומר אם היום חול תהא זו תרומה על זו ואם היום קדש אין בדברי כלום וקורא עליה שם ואוכלה ר' יוסי אוסר וכן היה ר' יוסי אוסר בשני ימים טובים של גליות,ההוא בר טביא דאתא לבי. ריש גלותא דאתציד ביו"ט ראשון של גליות ואשתחיט ביו"ט שני,ר"נ ורב חסדא אכלו רב ששת לא אכל אמר ר"נ מאי אעביד ליה לרב ששת דלא אכיל בישרא דטביא א"ל רב ששת והיכי איכול דתני איסי ואמרי לה איסי תני וכן היה ר' יוסי אוסר שני ימים טובים של גליות,אמר רבא ומאי קושיא דילמא ה"ק וכן היה ר' יוסי אוסר בשני יו"ט של ר"ה בגולה א"ה של גליות בגולה מיבעי ליה,א"ר אסי ומאי קושיא דילמא הכי קאמר וכן היה ר' יוסי עושה איסור שני ימים טובים של גליות כשני ימים טובים של ראש השנה לרבנן דשרו,אשכחיה רב ששת לרבה בר שמואל אמר ליה תני מר מידי בקדושות אמר ליה תנינא מודה רבי יוסי בשני ימים טובים של גליות אמר ליה אי משכחת להו לא תימא להו ולא מידי,אמר רב אשי לדידי אמר לי אמימר ההוא בר טביא לאו איתצודי איתציד

39b. b And the Rabbis /b hold that b there, /b the first day is not observed as a Festival by Torah law but due to rabbinic decree, b so that /b people b will not demean /b the day in future years and end up desecrating the Festival should the witnesses come on time. However, by Torah law it is an ordinary weekday, and therefore one can establish two separate i eiruvin /i for the two days.,We learned in the mishna that in addition to his ruling with regard to i eiruvin /i for the two days of Rosh HaShana, b Rabbi Yehuda said further /b that the two days can be split with regard to a basket of i tevel /i produce and an egg laid on the first day of the Festival.,The Gemara comments: b And it /b was b necessary /b to teach us all three laws, as they could not have been derived from one another. b As, if he had /b only b taught us /b the i halakha /i with regard to establishing an i eiruv /i for the two days of b Rosh HaShana, /b one might have said that only b in this /b case does b Rabbi Yehuda say /b his ruling b because /b in this case b one does not /b actually b do anything /b on the Festival itself. b But /b in the case of b a basket, where it appears as though one is rendering i tevel /i fit /b on a Festival, b say /b that Rabbi Yehuda b concedes to the Rabbis /b that it is decreed prohibited., b And had he taught us /b only b these two /b i halakhot /i , we might have said that Rabbi Yehuda is lenient b because there is no /b reason b to issue a decree /b prohibiting b them, /b as the potential prohibitions involved are not so severe. b But /b in the case of b an egg /b that was laid on the first day of a Festival, b where there is /b reason b to issue a decree /b prohibiting b it, /b as explained in tractate i Beitza /i , b because of fruit that fall /b from a tree or b due to liquids that oozed /b from fruit on a Festival, both of which the Sages prohibited as a safeguard against violating Torah prohibitions, b say /b that Rabbi Yehuda b concedes to /b the opinion of b the Rabbis, /b which maintains that this egg may not be eaten even on the second day of the Festival. It was therefore b necessary /b to teach us all three cases., b It was taught /b in a i baraita /i : b How /b is one to carry out what b Rabbi Yehuda said, /b that b a person /b may b make a condition /b with regard to b a basket /b of i tevel /i produce b on the first day of the Festival and /b then b eat /b the produce b on the second /b day? If b there were two baskets of i tevel /i /b produce b before him, he says /b as follows: b If today is /b an ordinary b weekday and tomorrow is sanctified, let this /b basket b be i teruma /i for that /b basket; b and if today is sanctified and tomorrow /b is an ordinary b weekday, my statement has no /b significance. b And he bestows upon /b the basket b the name /b of i teruma /i , b and sets it aside. /b , b And on the next day he says /b as follows: b If today is /b an ordinary b weekday, let this /b basket b be i teruma /i for that /b basket; b and if today is sanctified, my statement has no /b significance. b And He bestows upon /b the basket b the name /b of i teruma /i , b and /b he may then b eat /b the produce in the other basket, as i teruma /i has definitely been separated on a weekday. b Rabbi Yosei prohibits /b this. b And, so too, Rabbi Yosei would prohibit /b this procedure even b on the two Festival days of the Diaspora, /b even though the second day is only observed because of a doubt as to the proper day on which to observe the Festival.,The Gemara relates that b a particular young deer was brought to the house of the Exilarch. /b The deer b was trapped /b by a gentile b on the first day of a Festival /b observed b in the Diaspora and slaughtered on the second day of the Festival. /b The question arose whether it was permitted to eat it, based on the fact that one of these two days was certainly an ordinary weekday., b Rav Naḥman and Rav Ḥisda ate /b from it, but b Rav Sheshet did not eat /b from it. b Rav Naḥman said /b in a jesting manner: b What can I do for Rav Sheshet, who does not eat deer meat? Rav Sheshet said to him: How can I eat /b it, b as Isi taught, and some say /b that this should be read as a question: b Didn’t Isi teach: And, so too, Rabbi Yosei would prohibit /b this procedure even b on the two Festival days of the Diaspora? /b , b Rava said: What is the difficulty? Perhaps this is what he said: And, so too, Rabbi Yosei would prohibit /b this procedure even b on the two Festival days of Rosh HaShana in the Diaspora, /b but with regard to the two days of other Festivals observed in the Diaspora, he too would agree with Rabbi Yehuda and permit it. They said to him: b If so, /b the phrase b of the Diaspora /b is inappropriate. b It should have /b said b in the Diaspora. /b , b Rav Asi said: What is the difficulty? Perhaps this is what he said: And so too, Rabbi Yosei would treat the prohibition /b of such a procedure b on the two Festival days of the Diaspora as on the two Festival days of Rosh HaShana, according to /b the opinion of b the Rabbis, who permit /b it. In any case, the proof from this i baraita /i is inconclusive.,The Gemara further relates that afterward b Rav Sheshet met Rabba bar Shmuel /b and b said to him: Has the Master learned anything with regard to /b the two b sanctities /b of a Festival and the like? Rabba bar Shmuel b said to him: We have learned /b that b Rabbi Yosei concedes with regard to the two Festival days of the Diaspora. /b Rav Sheshet b said to him: If you /b happen to b meet /b Rav Naḥman and Rav Ḥisda, who disagreed with me and ate the deer in the Exilarch’s house, b do not tell them anything /b of what you just told me, lest they use this i tannaitic /i source to embarrass me about my refusal to eat., b Rav Ashi said: Ameimar told me that the deer was not trapped /b on the Festival;

173. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •zoroastrianism, oral tradition Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 176

66a. ותנשא לאחר,ניסת לאחר וראתה דם מחמת תשמיש משמשת פעם ראשונה ושניה ושלישית מכאן ואילך לא תשמש עד שתתגרש ותנשא לאחר ניסת לאחר וראתה דם מחמת תשמיש משמשת פעם ראשונה ושניה ושלישית מכאן ואילך לא תשמש עד שתבדוק עצמה,כיצד בודקת את עצמה מביאה שפופרת ובתוכה מכחול ומוך מונח על ראשו אם נמצא דם על ראש המוך בידוע שמן המקור הוא בא לא נמצא דם על ראשו בידוע שמן הצדדין הוא בא,ואם יש לה מכה באותו מקום תולה במכתה ואם יש לה וסת תולה בוסתה,ואם היה דם מכתה משונה מדם ראייתה אינה תולה ונאמנת אשה לומר מכה יש לי במקור שממנה דם יוצא דברי רבי,רשב"ג אומר דם מכה הבא מן המקור טמא ורבותינו העידו על דם המכה הבא מן המקור שהוא טהור,מאי בינייהו אמר עולא מקור מקומו טמא איכא בינייהו,שפופרת אפגורי מפגרא לה אמר שמואל בשפופרת של אבר ופיה רצוף לתוכה,אמר ליה ריש לקיש לרבי יוחנן ותבדוק עצמה בביאה שלישית של בעל הראשון אמר ליה לפי שאין כל האצבעות שוות,אמר ליה ותבדוק עצמה בביאה ראשונה של בעל שלישי לפי שאין כל הכחות שוות,ההיא דאתאי לקמיה דרבי אמר ליה לאבדן זיל בעתה אזל בעתה ונפל ממנה חררת דם אמר רבי נתרפאה זאת,ההיא אתתא דאתאי לקמיה דמר שמואל אמר ליה לרב דימי בר יוסף זיל בעתה אזל בעתה ולא נפל ממנה ולא מידי אמר שמואל זו ממלאה ונופצת היא וכל הממלאה ונופצת אין לה תקנה,ההיא דאתאי לקמיה דרבי יוחנן דכל אימת דהות סלקא מטבילת מצוה הות קחזיא דמא א"ל שמא דימת עיריך עלתה ביך לכי והבעלי לו ע"ג הנהר,איכא דאמר אמר לה תגלי לחברותיך כי היכי דתהוו עליך להך גיסא נתהוו עלך להך גיסא ואיכא דאמר אמר לה גלי לחברותיך כי היכי דלבעו עליך רחמים דתניא (ויקרא יג, מה) וטמא טמא יקרא צריך להודיע צערו לרבים ורבים מבקשים עליו רחמים,אמר רב יוסף הוה עובדא בפומבדיתא ואתסי,אמר רב יוסף אמר רב יהודה אמר רב התקין רבי בשדות ראתה יום אחד תשב ששה והוא,שנים תשב ששה והן שלשה תשב שבעה נקיים,אמר ר' זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים,אדבריה רבא לרב שמואל ודרש קשתה שני ימים ולשלישי הפילה תשב שבעה נקיים קסבר אין קשוי לנפלים ואי אפשר לפתיחת הקבר בלא דם,א"ל רב פפא לרבא מאי אריא קשתה שני ימים אפילו משהו בעלמא דהא א"ר זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים,א"ל אמינא לך איסורא ואת אמרת מנהגא היכא דאחמור אחמור היכא דלא אחמור לא אחמור,(תבעוה נתר בחמין לטבול קמטים ע"ג נמל סי') אמר רבא תבעוה לינשא ונתפייסה צריכה שתשב שבעה נקיים,רבינא איעסק ליה לבריה בי רב חנינא א"ל סבר ליה מר למכתב כתובה לארבעה יום א"ל אין כי מטא לארבעה נטר עד ארבעה אחרינא איעכב שבעה יומי בתר ההוא יומא,א"ל מאי האי א"ל לא סבר לה מר להא דרבא דאמר רבא תבעוה לינשא ונתפייסה צריכה לישב שבעה נקיים א"ל אימר דאמר רבא בגדולה דקחזיא דמא אבל בקטנה דלא חזיא דמא מי אמר,א"ל בפירוש אמר רבא ל"ש גדולה לא שנא קטנה גדולה טעמא מאי משום דמחמדא קטנה נמי מחמדא,אמר רבא אשה

66a. b and is married to another /b man. She is permitted to engage in intercourse with her second husband because it is possible that the bleeding was caused by engaging in intercourse with her first husband, and the issue will not reoccur when she engages in intercourse with a different man.,If b she married another /b man b and /b again b saw blood due to sexual intercourse, she may engage in intercourse /b before the b first time /b this occurs, before the b second /b time this occurs, b and /b before the b third /b time this occurs. b From this /b point b forward she may not engage in intercourse until she is divorced /b from her second husband b and is married to /b yet b another /b man. If b she married another /b man b and /b again b saw blood due to sexual intercourse, she may engage in intercourse /b the b first time /b this occurs, the b second /b time this occurs, b and /b the b third /b time this occurs. b From this /b point b forward /b there is a presumption that she always bleeds due to engaging in intercourse, and therefore b she may not engage in intercourse /b or marry someone else b until she examines herself. /b , b How /b does b she examine herself? She brings a tube, inside of which /b she places a cosmetic b brush /b so that it is long enough to reach deeply into her vagina, b and /b an absorbent b cloth is placed on the tip /b of the brush. She inserts the tube with the brush and cloth within herself and then removes it. b If blood is found on the top of the /b absorbent b cloth, it is known that /b the blood b comes from the uterus /b and she is ritually impure. If b blood is not found on the top /b of the cloth, b it is known that /b the blood b comes from the sides /b of the vaginal walls and she is ritually pure, and she may resume engaging in intercourse with her husband., b And if she has a wound in that place, /b i.e., her vagina, b she attributes /b the blood b to her wound, /b and she is ritually pure, as it is assumed to not be uterine blood. b And if she has a /b fixed menstrual b cycle, /b i.e., she does not bleed every time she engages in intercourse with her husband, but only at fixed times, b she attributes /b the blood b to her /b fixed menstrual b cycle, /b and she is permitted to engage in intercourse at other times., b And if the blood of her wound differed from the blood that she sees /b due to sexual intercourse, b she may not attribute /b the blood to her wound. b And a woman is deemed credible to say: I have a wound in /b my b uterus, from where /b the b blood is emerging. /b This is b the statement of Rabbi /b Yehuda HaNasi., b Rabban Shimon ben Gamliel says: Blood of a wound that comes from the uterus is ritually impure /b as a primary category of impurity. Although this blood does not render it prohibited for her to engage in intercourse with her husband, it does render her impure with regard to eating ritually pure food. b But our Sages testified /b that they had a tradition b with regard to /b the b blood of a wound that comes from the uterus, that it is ritually pure. /b ,The Gemara asks: b What is /b the difference b between /b the opinion of those Sages and the opinion of Rabban Shimon ben Gamliel? b Ulla said: /b The difference b between them is /b whether the b place of /b a woman’s b uterus is impure, /b which means that any blood that passes through there is impure, even if it is blood from a wound. According to Rabban Shimon ben Gamliel, even the blood of a wound becomes impure if it passes through the uterus, whereas those Sages hold that only blood that originates in the uterus is impure.,With regard to the i baraita /i that states that the test for a woman who experiences bleeding due to sexual intercourse is to insert b a tube, /b the Gemara asks: But won’t a tube b scratch her /b and cause her to bleed regardless? b Shmuel said: /b The i baraita /i is referring b to a tube of lead, and the mouth, /b i.e., the end that is inserted, b is folded inward /b so that it will not scratch her.,The i baraita /i says that if a woman experiences bleeding on three occasions due to intercourse with her husband he must divorce her. b Reish Lakish said to Rabbi Yoḥa: But let her examine herself after the third /b act of b intercourse with her first husband, /b so that he need not divorce her. Rabbi Yoḥa b said to him: /b It is preferable for her not to test herself and risk becoming forbidden to all men and instead to be divorced and remarry another, b because not all fingers, /b i.e., penises, b are equal. /b Since it is possible that sexual intercourse with her second husband might not cause her to bleed, she should not risk becoming forbidden to all men by performing the examination.,Reish Lakish further b said to /b Rabbi Yoḥa: Why does she examine herself only after the third time she experiences bleeding due to sexual intercourse with her third husband? b But let her examine herself after the first /b act of b intercourse with her third husband. /b After the first occurrence this woman already has a presumptive status that all acts of intercourse cause her to bleed. Rabbi Yoḥa answered: She does not perform the examination then, b because not all forces are equal. /b It is possible that the manner in which the couple has intercourse causes her to bleed, and therefore it is only after three times that she has a presumptive status of bleeding after every act of intercourse.,The Gemara relates: There was b a certain /b woman who experienced bleeding due to sexual intercourse b who came before Rabbi /b Yehuda HaNasi and asked him what she should do. Rabbi Yehuda HaNasi b said to /b the Sage b Abdon, /b who was present at the time: b Go /b and suddenly b frighten /b this woman. Abdon b went /b and b frightened her, and a mass /b of congealed b blood fell from her /b vagina. b Rabbi /b Yehuda HaNasi b said: This /b woman is now b cured. /b She will no longer experience bleeding due to sexual intercourse, as this mass of blood was the source of the blood.,The Gemara relates a similar incident: There was b a certain /b woman who experienced bleeding due to sexual intercourse b who came before Shmuel. /b Shmuel b said to Rav Dimi bar Yosef: Go /b and b frighten /b this woman. Rav Dimi b went /b and b frightened her, but nothing fell from her at all. Shmuel said: This /b woman b is filled /b with blood, b which falls /b out of her during intercourse. b And any /b woman who b is filled /b with blood b that falls /b out during intercourse b has no cure. /b ,The Gemara relates another incident: There was b a certain /b woman b who came before Rabbi Yoḥa /b and told him b that every time she emerged from immersion /b in a ritual bath, after completing the b mitzva /b of purifying herself for her husband, b she would see blood /b before she engaged in intercourse with him. Rabbi Yoḥa b said to her: Perhaps the gossip /b of the women b in your city, /b who are jealous of the love between you and your husband, b has reached you, /b and this evil eye causes you to bleed before you engage in intercourse. b Go and /b immerse in the river and b engage in intercourse with /b your husband b on the bank of the river, /b so that the other women will not see you leaving the ritual bath and gossip about you., b Some say /b that Rabbi Yoḥa b said to her: Reveal /b this fact b to your friends, so that /b those women b who were /b against b you on this side, /b and gossiped about you, b will be /b with b you on that side, /b and be kind to you. b And some say /b that Rabbi Yoḥa b said to her: Reveal /b this fact b to your friends, in order that they will pray for mercy for you, as it is taught /b in a i baraita /i discussing the verse: “And the leper in whom the mark is, his clothes shall be ripped and the hair of his head shall grow long and he will put a covering upon his upper lip b and will cry: Impure, impure” /b (Leviticus 13:45). The leper publicizes the fact that he is ritually impure, as he b must announce his pain to the masses, and /b then b the masses will pray for mercy on his /b behalf., b Rav Yosef said: There was /b a similar b incident in Pumbedita /b of a woman who experienced bleeding immediately after immersing in a ritual bath, and she followed the advice given by Rabbi Yoḥa b and she was cured. /b ,§ b Rav Yosef says /b that b Rav Yehuda says /b that b Rav says: Rabbi /b Yehuda HaNasi b decreed /b that b in the fields, /b i.e., in those distant places where there were no Torah scholars and whose residents were not well versed in the i halakhot /i of menstruating women and did not know how to distinguish between the days of menstruation and the days of i ziva /i , if b she saw /b blood on b one day, she must sit /b and count b six /b days b and that /b first day. She must observe six clean days without a discharge despite the possibility that she might have experienced bleeding only in her period of i ziva /i , in which case she would be impure for only one day.,If she experiences bleeding for b two /b days, b she must sit /b and count b six /b days b and /b both of b those /b first two days, for a total of eight days, in case the first day on which she bled was the last day of i ziva /i , while the next day was the first day of her menstruation period. If she experiences bleeding for b three /b days b she must sit /b and count b seven clean /b days, as she might be a greater i zava /i , who must count seven clean days.,The Gemara cites a related statement. b Rabbi Zeira says: Jewish women were stringent with themselves /b to the extent b that even if they see a drop of blood /b the size b of a mustard /b seed, they b sit seven clean /b days b for it. /b By Torah law, a woman who experiences menstrual bleeding waits seven days in total before immersing, regardless of whether she experienced bleeding on those days. If she experiences bleeding during the eleven days when she is not expected to experience menstrual bleeding, she is a lesser i zava /i and waits one day without bleeding and then immerses. The Jewish women accepted upon themselves the stringency that if they experience any bleeding whatsoever, they treat it as the blood of a greater i zava /i , which obligates one to count seven clean days before immersing (see Leviticus 15:25)., b Rava authorized Rav Shmuel, and he taught: /b If a pregt woman experienced b labor pains /b for b two days, and on the third /b day b she miscarried, she must sit /b and count b seven clean /b days. The Gemara explains that Rava b holds /b that the principle that blood that emerges while the woman experiences b labor pains /b is not ritually impure does b not /b apply b to miscarriages. And /b Rava further maintains that b it is impossible for the womb to open without blood /b emerging. Therefore, when she miscarried she must have experienced a flow of blood, even if she did not notice it., b Rav Pappa said to Rava: /b For b what /b reason did you teach this i halakha /i b specifically /b with regard to a woman who experiences b labor pains /b for b two days? Even /b if she b merely /b discharges b any amount /b of blood she should be impure, b as Rabbi Zeira says: The Jewish women were stringent with themselves /b to the extent b that even if they see a drop of blood of /b the size of b a mustard /b seed, that woman b sits seven clean /b days b for it. /b Since it is impossible for the womb to open without the emergence of blood, when this woman miscarried there must have been blood, and therefore she must count seven clean days.,Rava b said to /b Rav Pappa: b I speak to you /b of b a prohibition, /b i.e., that by Torah law a woman who experiences difficulty in childbirth for two days and on the third miscarries must count seven clean days as a greater i zava /i , b and you speak to me /b of b a custom, /b a mere stringency. The stringency you mention does not apply in this case. b Where /b the Jewish women b were stringent, they were stringent, /b i.e., if they saw a drop of blood the size of a mustard seed. b Where they were not stringent, /b i.e., in a case of blood due to labor, b they were not stringent. /b By contrast, in the case I described the woman is obligated to count seven clean days by Torah law.,The Gemara provides b a mnemonic /b for the following discussions: b One who proposed to her; natron; with hot /b water; b to immerse; folds; on top of; a port. Rava says: /b With regard to b one who proposed marriage to /b a woman b and she accepted it, /b the emotional excitement might have caused her to have a flow of menstrual blood, which would render her ritually impure and prohibit her from engaging in intercourse. Even if she was unaware of any flow, she must consider the possibility that it occurred. Therefore, to purify herself b she must wait seven /b consecutive days that are b clean /b from any flow of menstrual blood and then immerse in a ritual bath. Only after that process may she marry.,The Gemara cites a related incident: b Ravina arranged for his son /b to marry into b the family of Rav Ḥanina, /b i.e., to marry Rav Ḥanina’s daughter. Rav Ḥanina b said to /b Ravina: b Does the Master hold /b that it is appropriate b to write the marriage contract /b as stating that the wedding will take place b in four days, /b i.e., on Wednesday? Ravina b said: Yes. When /b the b fourth /b day, i.e., Wednesday b arrived, he waited until another fourth /b day before marrying her, until the following Wednesday, i.e., b he delayed seven days after that day /b when he had planned to marry her.,Rav Ḥanina b said to /b Ravina: b What is this? /b Why did you delay the wedding by an extra week? Ravina b said to /b Rav Ḥanina: b Doesn’t the Master hold in accordance with this /b statement b of Rava, as Rava said: /b With regard to b one who proposed marriage to /b a woman b and she accepted it, she must wait seven /b consecutive days that are b clean /b from any flow of menstrual blood and then immerse in a ritual bath? Rav Ḥanina b said to /b Ravina: One can b say that Rava said /b this statement b with regard to an adult woman, who has seen /b menstrual b blood. But did /b Rava actually b say /b this b with regard to a minor girl, who has not /b yet b seen /b menstrual b blood? /b ,Ravina b said to /b Rav Ḥanina: b Rava said explicitly /b that there is b no difference /b whether she is b an adult woman /b and b no difference /b whether she is b a minor girl. What is the reason /b that b an adult woman /b must wait for seven days? She must wait b because she desires /b to marry her husband, and this might cause her to have a flow of blood. b A minor girl also desires /b to marry her husband, which could cause a flow of blood.,§ b Rava says: A woman /b who is about to immerse herself in a ritual bath for purification

174. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •zoroastrianism, oral tradition Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 176, 179

22b. ואמדו שאין יכול לקבל ארבעים פטור אמדוהו לקבל שמונה עשרה ומשלקה אמדו שיכול הוא לקבל ארבעים פטור:, big strongגמ׳ /strong /big מ"ט אי כתיב ארבעים במספר הוה אמינא ארבעים במניינא השתא דכתיב במספר ארבעים מנין שהוא סוכם את הארבעים אמר רבא כמה טפשאי שאר אינשי דקיימי מקמי ספר תורה ולא קיימי מקמי גברא רבה דאילו בס"ת כתיב ארבעים ואתו רבנן בצרו חדא:,רבי יהודה אומר ארבעים שלימות וכו' [בין כתפיו]: אמר ר' יצחק מאי טעמא דרבי יהודה דכתיב (זכריה יג, ו) מה המכות האלה בין ידיך ואמר אשר הכתי בית מאהבי ורבנן ההוא בתינוקות של בית רבן הוא דכתיב:,אין אומדין אלא במכות הראויות וכו': לקה אין לא לקה לא,ורמינהו אמדוהו לקבל ארבעים וחזרו ואמדו שאין יכול לקבל ארבעים פטור אמדוהו לקבל שמונה עשרה וחזרו ואמדוהו שיכול לקבל ארבעים פטור,אמר רב ששת לא קשיא הא דאמדוהו ליומי הא דאמדוהו למחר וליומא אוחרא:, big strongמתני׳ /strong /big עבר עבירה שיש בה שני לאוין אמדוהו אומד אחד לוקה ופטור ואם לאו לוקה ומתרפא וחוזר ולוקה:, big strongגמ׳ /strong /big והתניא אין אומדין אומד אחד לשני לאוין,אמר רב ששת לא קשיא הא דאמדוהו לארבעים וחדא הא דאמדוהו לארבעים ותרתי:, big strongמתני׳ /strong /big כיצד מלקין אותו כופה שתי ידיו על העמוד הילך והילך וחזן הכנסת אוחז בבגדיו אם נקרעו נקרעו ואם נפרמו נפרמו עד שהוא מגלה את לבו והאבן נתונה מאחריו חזן הכנסת עומד עליו ורצועה בידו של עגל כפולה אחד לשנים ושנים לארבעה ושתי רצועות של חמור עולות ויורדות בה ידה טפח ורחבה טפח וראשה מגעת על פי כריסו,ומכה אותו שליש מלפניו ושתי ידות מלאחריו ואינו מכה אותו לא עומד ולא יושב אלא מוטה שנאמר (דברים כה, ב) והפילו השופט,והמכה מכה בידו אחת בכל כחו והקורא קורא (דברים כח, נח) אם לא תשמור לעשות וגו' והפלא ה' את מכותך ואת מכות וגו' וחוזר לתחלת המקרא (דברים כט, ח) ושמרתם את דברי הברית הזאת וגו' וחותם (תהלים עח, לח) והוא רחום יכפר עון וגו' וחוזר לתחלת המקרא,ואם מת תחת ידו פטור הוסיף לו עוד רצועה אחת ומת הרי זה גולה על ידו נתקלקל בין בריעי בין במים פטור רבי יהודה אומר האיש בריעי והאשה במים:

22b. b and /b then b they assessed /b him again and concluded b that he cannot receive forty /b lashes and survive, he is b exempt /b from the additional lashes. If the doctors initially b assessed /b concerning b him /b that he is able b to receive /b only b eighteen /b lashes, b and once he was flogged /b eighteen times b they assessed that he is able to receive forty, /b he is b exempt /b from receiving additional lashes., strong GEMARA: /strong The Gemara begins with a discussion of the number of lashes. b What is the reason /b that the Rabbis said that he receives forty lashes less one? b If it had been written: Forty by number, I would say /b that it means b forty as /b a precise b sum; now that it is written: “By number, forty,” /b the reference is to b a sum that approaches forty. /b Likewise, b Rava said: How foolish /b are b the rest of the people who stand before a Torah scroll /b that passes before them, b and /b yet b they do not stand before a great man, /b when a Sage passes before them; b as in a Torah scroll, forty is written and the Sages came /b and b subtracted one, /b establishing the number of lashes as thirty-nine. Apparently, the authority of the Sages is so great that they are able to amend an explicit Torah verse.,The mishna teaches: b Rabbi Yehuda says: /b He is flogged with b a full forty /b lashes, with the additional lash administered between his shoulders. b Rabbi Yitzḥak says: What is the reason /b for the opinion b of Rabbi Yehuda? /b It is b as it is written: “And one shall say to him: What are these wounds between your arms? Then he shall answer: Those with which I was wounded in the house of my friends” /b (Zechariah 13:6). Rabbi Yehuda understands that this verse is referring to one with wounds from lashes administered between his arms, indicating that there is one lash administered between the shoulders. b And /b how do b the Rabbis, /b who hold that one is flogged only thirty-nine lashes, explain this verse? They explain that b this /b verse b is written with regard to schoolchildren /b struck by their teacher for laxity in their studies, and is not referring to lashes administered by the court.,The mishna teaches: b One assesses /b the number of lashes that the one being punished is capable of withstanding b only with /b a number of b lashes fit /b to be divided into three equal groups. If doctors assessed concerning him that he is able to receive forty lashes and survive, and he is then flogged some of those forty lashes, and they then assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from any additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged with eighteen lashes they assessed that he is able to receive forty, he is exempt from receiving further lashes. The Gemara infers: If b he was flogged /b in practice, b yes, /b he is exempt; if b he was not flogged, no, /b he is not exempt from the rest of the forty lashes., b And /b the Gemara b raises a contradiction /b from a i baraita /i : If doctors b assessed /b concerning b him /b that he is able b to receive forty /b lashes and survive, b and they then assessed /b him again and concluded b that he cannot receive forty /b lashes and survive, he is b exempt. /b If the doctors initially b assessed /b concerning b him /b that he is able b to receive /b only b eighteen /b lashes, b and they then assessed that he is able to receive forty, /b he is b exempt. /b Apparently, even if he did not receive any lashes, if the assessment changes, it is as though he was flogged., b Rav Sheshet said: /b This is b not difficult, /b as b this /b case in the mishna is one b where /b doctors b assessed his /b fitness to receive lashes b for /b that b day, /b and there was no change in his condition; rather, it was discovered that the initial assessment was mistaken. He is exempt only if he was already flogged; if not, another assessment is performed. b That /b case in the i baraita /i is one b where /b doctors b assess his /b fitness to receive lashes b for /b the b next day or for a different day. /b In that case, the initial assessment was accurate; it is his condition that changed. Therefore, if it is determined that he is unable to receive lashes, he is exempt., strong MISHNA: /strong If b one performed a transgression that involves two prohibitions, /b and b they assessed /b concerning b him a single assessment /b of the number of lashes that he could withstand in punishment for both transgressions, b he is flogged /b in accordance with their assessment b and /b is b exempt /b from any additional lashes. b And if not, /b if he was assessed with regard to the lashes that he could withstand for one transgression, b he is flogged and /b is allowed to b heal, and then is flogged /b again for violating the second prohibition., strong GEMARA: /strong The case in the mishna is one where there is one assessment performed for two sets of lashes. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One does not perform one assessment for two prohibitions? /b , b Rav Sheshet said: /b This is b not difficult; this /b ruling in the i baraita /i that one does not perform a single assessment for two prohibitions is in a case b where /b doctors b assessed /b concerning b him /b that he is able b to /b receive b forty-one /b lashes, two lashes beyond a full set. Since those two additional lashes are not divisible by three, which is a requirement based on the previous mishna, he receives only thirty-nine lashes. That constitutes just one set of lashes. He remains liable to receive another set of lashes after he recovers, requiring another assessment and another set of lashes. b That /b ruling in the mishna that one performs a single assessment for two prohibitions is in a case b where /b doctors b assessed /b concerning b him /b that he is able b to /b receive b forty-two /b lashes. In that case, it is possible to ascribe thirty-nine lashes to one prohibition and three additional lashes to the second prohibition. That is tantamount to two separate assessments, although in practice only one assessment was performed., strong MISHNA: /strong b How do they flog him? He ties /b the b two hands /b of the person being flogged b on this /b side b and that /b side b of a post, and the attendant of the congregation takes hold of his garments /b to remove them. b If they were ripped /b in the process, b they were ripped, and if they were unraveled, they were unraveled, /b and he continues b until he bares his chest. And the stone /b upon which the attendant stands when flogging b is situated behind /b the person being flogged. b The attendant of the congregation stands on it with a strap in his hand. /b It is a strap b of calf /b hide, and is b doubled, one into two, and two into four, and two straps of donkey /b hide b go up and down /b the doubled strap of calf hide. The length of b its handle /b is b one handbreadth, /b and the b width /b of the straps is b one handbreadth, and /b the strap must be long enough so that b its end reaches the top of his abdomen, /b i.e., his navel, when he is flogged from behind., b And /b the attendant b flogs him /b with b one-third /b of the lashes b from the front of him, /b on his chest, b and two /b one-third b portions from behind him, /b on his back. b And he does not flog him /b when the one receiving lashes is b standing, nor /b when he is b sitting; rather, /b he flogs him when he is b hunched, as it is stated: “And the judge shall cause him to lie down, /b and strike him” (Deuteronomy 25:2), which indicates that the one receiving lashes must be in a position that approximates lying down., b And the /b attendant b flogging /b the one receiving lashes b flogs [ i makeh /i ] him with one hand with all his strength, and the /b court b crier recites /b the verses: b “If you do not observe to perform /b all the words of this law that are written in this book, that you may fear this glorious and awesome name, the Lord your God. b And the Lord will make your plagues [ i makkotekha /i ] outstanding, and the plagues /b of your descendants, and even great plagues, and of long continuance, and severe sicknesses, and of long continuance” (Deuteronomy 28:58–59). b And /b then b he returns to the beginning of the verse. /b He also recites: b “And you shall observe the matters of this covet, /b and do them, that you may make all that you do to prosper” (Deuteronomy 29:8), b and concludes /b with the verse: b “And He is merciful and shall atone for transgression, and destroys not; /b and many a time does He turn His anger away, and does not stir up all His wrath” (Psalms 78:38), b and /b then b returns to the beginning of the verse /b that starts: “If you do not observe to perform.”, b If /b the one being flogged b dies at /b the b hand /b of the attendant, the latter is b exempt, /b because he acted at the directive of the court. If the attendant b added for him an additional /b lash with b a strap and he died, /b the attendant b is exiled /b to a city of refuge b on his account, /b as an unwitting murderer. b If /b the one being flogged involuntarily b sullies himself, /b due to fear or pain, b whether with excrement or with urine, /b he is b exempt /b from further lashes. b Rabbi Yehuda says /b that the threshold of shame for men and women is different: b The man /b is exempted if he sullies himself b with excrement, and the woman /b is exempted even b with urine. /b

175. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 53, 54

66a. שורך נרבע והלה שותק נאמן ותנא תונא ושנעבדה בו עבירה ושהמית על פי עד אחד או ע"פ הבעלים נאמן האי ע"פ עד אחד היכי דמי אי דקא מודו בעלים היינו ע"פ הבעלים אלא לאו דשתיק,וצריכא דאי אשמעינן הך קמייתא אי לאו דקים ליה בנפשיה דעבד חולין בעזרה לא הוה מייתי,אבל נטמאו טהרותיך מימר אמרינן האי דשתיק דסבר חזי ליה בימי טומאתו,ואי אשמעינן הא משום דקא מפסיד ליה בימי טהרתו אבל שורו נרבע מימר אמר כל השוורים לאו לגבי מזבח קיימי צריכא,איבעיא להו אשתו זינתה בעד אחד ושותק מהו אמר אביי נאמן רבא אמר אינו נאמן הוי דבר שבערוה ואין דבר שבערוה פחות משנים,אמר אביי מנא אמינא לה דההוא סמיא דהוה מסדר מתנייתא קמיה דמר שמואל יומא חד נגה ליה ולא הוה קאתי שדר שליחא אבתריה אדאזיל שליח בחדא אורחא אתא איהו בחדא כי אתא שליח אמר אשתו זינתה אתא לקמיה דמר שמואל א"ל אי מהימן לך זיל אפקה ואי לא לא תפיק,מאי לאו אי מהימן עלך דלאו גזלנא הוא ורבא אי מהימן לך כבי תרי זיל אפקה ואי לא לא תפקה,ואמר אביי מנא אמינא לה דתניא מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו,והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו,היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם,ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד,אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה,היכי דמי אילימא דבי תרי אמרי אישתבאי ובי תרי אמרי לא אישתבאי מאי חזית דסמכת אהני סמוך אהני,אלא בעד אחד וטעמא דקא מכחשי ליה בי תרי הא לאו הכי מהימן,ורבא לעולם תרי ותרי וכדאמר רב אחא בר רב מניומי בעדי הזמה הכא נמי בעדי הזמה,ואיבעית אימא כדרבי יצחק דאמר רבי יצחק שפחה הכניסו תחתיה,אמר רבא

66a. b Your ox was used /b by a man b for an act of bestiality /b and is therefore unfit for an offering, b and the other, /b the owner of the ox, b is silent, /b the witness is b deemed credible. And the i tanna /i /b of the mishna also b taught /b ( i Bekhorot /i 41a): b And /b with regard to an animal b that was used for a transgression /b or b that killed, /b if this is attested to b by one witness or by the owner, /b he is b deemed credible. /b The Gemara clarifies this case: b What are the circumstances /b of b this /b case of the mishna, where the knowledge is established b by one witness? If the owner admits /b to the claim, b this is /b the same as: b By the owner. Rather, is it not /b referring to a case b where /b the owner remains b silent? /b ,The Gemara comments: b And /b each of these statements of Abaye is b necessary. As, had he taught us /b only b that first /b case, where the witness said someone ate forbidden fat, one might have said that he is deemed credible for the following reason: b Were it not /b for the fact b that he himself /b was b convinced that he had committed /b a transgression, b he would not /b commit the transgression of b bringing a non-sacred /b animal b to /b the Temple b courtyard /b on the basis of the testimony of one witness. Consequently, his silence is evidently an admission., b But /b if the witness said: b Your ritually pure /b foods b were rendered ritually impure, /b and the accused was silent, b we would say: /b The reason b that /b he is b silent /b and refrains from denying the claim is b that he thinks /b he is not suffering any significant loss, as the food b is fit for him /b to eat b on his days of ritual impurity, /b because he is not required to destroy ritually impure foods., b And had /b Abaye b taught us /b only the case of: Your ritually pure food was rendered ritually impure, one might have said that the reason b this /b witness is deemed credible is b that he causes him a loss on his days of ritual impurity, /b and therefore his silence is tantamount to a confession. b But /b in the case of: b His ox was used /b by a man b for an act of bestiality, /b the owner of the ox b can say /b with regard to his animal: b Not all the oxen stand /b ready to be sacrificed b as /b an offering on the b altar. /b Perhaps one would think that the owner does not bother denying the claim because he merely forfeits the possibility of sacrificing his ox as an offering, which he considers an inconsequential matter. It is only if there were two witnesses to the act that the animal is put to death, whereas here there was only one witness. It is therefore b necessary /b for Abaye to specify all these cases.,§ b A dilemma was raised before /b the Sages: If a husband is told b by one witness /b that b his wife committed adultery, and /b the husband remains b silent, what is /b the i halakha /i ? b Abaye said: /b The witness is b deemed credible. Rava said: He is not deemed credible. /b Why not? Because b it is a matter involving forbidden relations, and there is no matter /b of testimony b for forbidden sexual relations /b that can be attested to by b fewer than two /b witnesses., b Abaye said: From where do I say /b this claim of mine? It happened b that /b there was b a certain blind man who would review i mishnayot /i before Mar Shmuel. One day /b the blind man b was late for him and was not arriving. /b Mar Shmuel b sent a messenger after him /b to assist him. b While /b the b messenger was going /b to the blind man’s house b by one way, /b the blind man b arrived /b at the house of study b by a different /b route, and therefore the messenger missed him and reached his house. b When /b the b messenger came /b back, b he said /b that he had been to the blind man’s house and saw that b his wife committed adultery. /b The blind man b came before Mar Shmuel /b to inquire whether he must pay heed to this testimony. Mar Shmuel b said to him: If /b this messenger b is trusted by you, go /b and b divorce her, but if not, do not divorce /b her.,Abaye comments: b What, is it not /b correct to say that this means that b if he is trusted by you that he is not a thief /b but is a valid witness, you must rely on him? This would prove that a single witness can testify in a case of this kind. b And Rava /b explains that Mar Shmuel meant: b If /b he b is trusted by you like two /b witnesses, b go /b and b divorce her, but if not, do not divorce /b her. Consequently, Rava maintains that this episode affords no proof., b And Abaye said: From where do I say /b this claim of mine? b As it is taught /b in a i baraita /i : b An incident /b occurred b with King Yannai, who went to /b the region of b Koḥalit in the desert and conquered sixty cities there. And upon his return he rejoiced /b with b a great happiness /b over his victory. b And he /b subsequently b summoned all the Sages of the Jewish people /b and b said to them: Our ancestors /b in their poverty b would eat salty foods when they were busy with the building of the Temple; we too shall eat salty foods in memory of our ancestors. And they brought salty food on tables of gold, and ate. /b , b And there was one /b person b present, a scoffer, /b a man of b an evil heart and a scoundrel called Elazar ben Po’ira. And Elazar ben Po’ira said to King Yannai: King Yannai, the hearts of the Pharisees, /b the Sages, b are against you. /b In other words, they harbor secret resentment against you and do not like you. The king replied: b And what shall I do /b to clarify this matter? Elazar responded: b Have them stand by /b wearing b the frontplate between your eyes. /b Since the frontplate bears the Divine Name, they should stand in its honor. Yannai, who was a member of the priestly Hasmonean family, also served as High Priest, who wears the frontplate. b He had /b the Pharisees b stand by /b wearing b the frontplate between his eyes. /b ,Now b there was a certain elder present called Yehuda ben Gedidya, and Yehuda ben Gedidya said to King Yannai: King Yannai, the crown of the monarchy suffices for you, /b i.e., you should be satisfied that you are king. b Leave the crown of the priesthood for the descendants of Aaron. /b The Gemara explains this last comment: b As they would say /b that Yannai’s b mother was taken captive in Modi’in, /b and she was therefore disqualified from marrying into the priesthood, which meant that Yannai was a i ḥalal /i . b And the matter was investigated and was not discovered, /b i.e., they sought witnesses for that event but none were found. b And the Sages of Israel were expelled in /b the king’s b rage, /b due to this rumor., b And Elazar ben Po’ira said to King Yannai: King Yannai, such is the judgment of a common person in Israel. /b In other words, merely expelling a slanderer is appropriate if the subject of the slander is a commoner. b But you are a king and a High Priest. /b Is b this your judgment /b as well? Yannai replied: b And what should I do? /b Elazar responded: b If you listen to my advice, crush them. /b Yannai countered: b But what will become of the Torah? /b He retorted: b Behold, /b it b is wrapped and placed in the corner. Anyone who wishes to study can come and study. /b We have no need for the Sages.,The Gemara interjects: b Rav Naḥman bar Yitzḥak says: Immediately, heresy was injected into /b Yannai, b as he should have said /b to Elazar ben Po’ira: This b works out well /b with regard to b the Written Torah, /b as it can be studied by all on their own, but b what /b will become of b the Oral Torah? /b The Oral Torah is transmitted only by the Sages. The i baraita /i continues: b Immediately, the evil /b arose and b caught fire through Elazar ben Po’ira, and all the Sages of the Jewish people were killed. And the world was desolate /b of Torah b until Shimon ben Shataḥ came and restored the Torah to its former /b glory. This completes the i baraita /i .,Abaye asks: b What are the circumstances /b of this case? How did those who conducted the investigation refute the rumor that Yannai’s mother had been taken captive? b If we say that two /b witnesses b said /b that b she was taken captive, and two /b others b said /b that b she was not taken captive, what did you see that you rely on these /b who said that she was not taken captive? Instead, b rely on these /b who said that she was taken captive. In such a scenario, one cannot say definitively that the matter was investigated and found to be false., b Rather, /b it must be referring b to one witness /b who testified she was taken captive, and two testified that she was not taken captive. b And the reason /b that the lone witness is not deemed credible is only b that he is contradicted by the /b other b two, /b from which it may be inferred that b if not for that /b fact, b he would be deemed credible. /b This supports Abaye’s claim that an uncontested lone witness is deemed credible in a case of this kind., b And Rava /b could reply that this incident affords no proof, for the following reason: b Actually, /b one can say that there were b two /b witnesses who testified that she was captured b and two /b who testified that she was not, b and /b the case was decided b in accordance with that /b which b Rav Aḥa bar Rav Minyumi says /b in a different context, that it is referring b to conspiring witnesses. /b The second pair of witnesses did not contradict the testimony of the first pair but established them as liars by stating that the first pair were not there to witness the event. This serves to disqualify the testimony of the first pair altogether. b Here too, /b it is referring b to /b witnesses who rendered the first set b conspiring witnesses. /b , b And if you wish, say /b that this is b in accordance with /b the version of the story stated b by Rabbi Yitzḥak, as Rabbi Yitzḥak says: They replaced /b Yannai’s mother b with a maidservant. /b The first witnesses saw that Yannai’s mother was about to be taken captive, but the second pair revealed that she had actually been replaced with a maidservant, thereby negating the testimony of the first set., b Rava says: /b

176. Lactantius, Deaths of The Persecutors, 33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218

177. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 149

53b. קרוב להאכיל את ישראל קדשים בחוץ מקולס אין שאין מקולס לא אמרי מקולס לא שנא אמר לא שנא לא אמר שאינו מקולס פירש אין לא פירש לא,רב אחא מתני לה להא מתני' כר' שמעון מתקיף לה רב ששת בשלמא למאן דתני לה כרבי יוסי ניחא אלא למאן דמתני כר' שמעון מי ניחא,והתנן רבי שמעון פוטר שלא התנדב כדרך המתנדבים,אמר ליה רבינא לרב אשי ומאן דמתני לה כר' יוסי מי ניחא והאמר רבא רבי שמעון בשיטת רבי יוסי אמרה דאמר אף בגמר דבריו אדם נתפס,מאי לאו מדרבי שמעון סבר לה כר' יוסי רבי יוסי נמי סבר לה כרבי שמעון לא רבי שמעון סבר לה כר' יוסי ולא רבי יוסי סבר לה כר' שמעון,איבעיא להו תודוס איש רומי גברא רבה הוה או בעל אגרופין הוה,ת"ש עוד זו דרש תודוס איש רומי מה ראו חנניה מישאל ועזריה שמסרו [עצמן] על קדושת השם לכבשן האש,נשאו קל וחומר בעצמן מצפרדעים ומה צפרדעים שאין מצווין על קדושת השם כתיב בהו (שמות ז, כח) ובאו [ועלו] בביתך [וגו'] ובתנוריך ובמשארותיך אימתי משארות מצויות אצל תנור הוי אומר בשעה שהתנור חם אנו שמצווין על קדושת השם על אחת כמה וכמה,רבי יוסי בר אבין אמר מטיל מלאי לכיס של תלמידי חכמים היה דאמר ר' יוחנן כל המטיל מלאי לכיס תלמידי חכמים זוכה ויושב בישיבה של מעלה שנא' (קהלת ז, יב) כי בצל החכמה בצל הכסף:, big strongמתני׳ /strong /big מקום שנהגו להדליק את הנר בלילי יום הכפורים מדליקין מקום שנהגו שלא להדליק אין מדליקין ומדליקין בבתי כנסיות ובבתי מדרשות ובמבואות האפלים ועל גבי החולים:, big strongגמ׳ /strong /big תנא בין שאמרו להדליק ובין שאמרו שלא להדליק שניהן לדבר אחד נתכוונו אמר רב יהושע דרש רבא (ישעיהו ס, כא) ועמך כלם צדיקים לעולם יירשו ארץ וגו' בין שאמרו להדליק ובין שאמרו שלא להדליק שניהם לא נתכוונו אלא לדבר אחד,אמר רב יהודה אמר שמואל אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא אמר ליה ההוא סבא ואיתימא רבה בר בר חנה ישר וכן אמר רבי יוחנן עולא הוה רכיב חמרא ואזיל והוה שקיל ואזיל רבי אבא מימיניה ורבה בר בר חנה משמאליה אמר ליה רבי אבא לעולא ודאי דאמריתו משמיה דרבי יוחנן אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא,הדר עולא חזא ביה ברבה בר בר חנה בישות א"ל אנא לאו אהא אמרי אלא אהא אמרי דתני תנא קמיה דרבי יוחנן ר"ש בן אלעזר אומר יום הכפורים שחל להיות בשבת אף במקום שאמרו שלא להדליק מדליקין מפני כבוד השבת ועני רבי יוחנן בתריה וחכמים אוסרים א"ל עדא תהא,קרי עליה רב יוסף (משלי כ, ה) מים עמוקים עצה בלב איש

53b. Doing so b is akin to feeding Jews consecrated /b meat b outside /b the permitted area, as due to its resemblance to the Paschal lamb it could be misleading. The Gemara analyzes this statement: A goat b roasted whole, yes, /b it is prohibited; a goat b not roasted whole, no, /b it is not prohibited. This contradicts Rav, who prohibited roasting even ordinary meat. The Sages b say /b that this is the distinction: With regard to a goat b roasted whole, there is no difference /b if b one said /b it is for Passover, and b there is no difference /b if one b did not say /b it is for Passover. In either case, it looks like a sacrifice and it is prohibited. With regard to a goat b not roasted whole, /b if b one specified /b that it is for Passover, b yes, /b it is prohibited because it appears that he is consecrating it as a sacrifice. However, if b one did not specify /b that it is for Passover, b no, /b it is not prohibited, as there is no need for concern., b Rav Aḥa teaches this i baraita /i /b about Theodosius b in accordance with /b the opinion of b Rabbi Shimon. Rav Sheshet strongly objected to this: Granted, /b according b to the one who learns it in accordance with /b the opinion of b Rabbi Yosei, /b it works out b well. However, /b according b to the one who teaches /b it b in accordance with /b the opinion of b Rabbi Shimon, does /b it work out b well? Didn’t /b we b learn /b in a mishna about a dispute with regard to one who consecrated an item for a purpose for which it was unsuited, e.g., a case where one sought to bring a meal-offering of barley, although meal-offerings may be brought only from wheat? In that case, the Rabbis say he is required to bring a meal-offering of wheat because in the first part of his statement he vowed to bring a meal-offering., b Rabbi Shimon exempts /b him from any obligation, as in his opinion, b he did not donate in the manner /b typical b of donors. /b In other words, Rabbi Shimon relates to the statement: A meal-offering of barley, as a single entity. Since no meal-offering of that kind exists, one is not required to bring an offering at all. Similarly, with regard to Passover, since one can consecrate only a living animal as a sacrifice and cannot consecrate meat as a sacrifice, if one declares: This meat is for Passover, it is in no way similar to consecrating an animal, and the meat has no sanctity., b Ravina said to Rav Ashi: And /b according to b the one who teaches it in accordance with /b the opinion of b Rabbi Yosei, does /b it work out b well? Didn’t Rava say: /b With regard to a meal-offering of barley, b Rabbi Shimon stated /b his opinion b in accordance with /b the opinion b of Rabbi Yosei, /b who b said: A person is also held /b accountable b for the conclusion of his statement. /b The Sages disagreed with regard to the i halakhot /i of consecration in a case where one consecrates an animal for two objectives in the same statement, e.g., as both a burnt-offering and a peace-offering. According to Rabbi Meir, one is held accountable for the beginning of his statement. Since he mentioned the burnt-offering first, the animal assumes the status of a burnt-offering. However, Rabbi Yosei says that one’s entire statement is significant, and that the animal is consecrated for two sacrifices. The owner must wait until the animal becomes blemished, redeem it, and use the money to purchase a burnt-offering and a peace-offering. Rabbi Shimon holds in accordance with Rabbi Yosei’s opinion concerning a barley meal-offering. He maintains that one is held accountable not only for his first expression, i.e., that it is a meal-offering, but also for his second expression, i.e., that it is of barley. In that case, the second part of his statement negates the first part., b What, is it not /b concluded b from /b the fact b that Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei /b also b holds in accordance with /b the opinion of b Rabbi Shimon, /b that if one did not donate in the manner typical of donors, his act is meaningless? If that is the case, then any difficulty for the opinion of Rabbi Shimon would be similarly difficult for the opinion of Rabbi Yosei. The Gemara rejects this: b No, although Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei does not hold in accordance with /b the opinion of b Rabbi Shimon. /b , b A dilemma was raised before /b the Sages with regard to the above incident. b Was Theodosius of Rome a great man /b in terms of his Torah scholarship, and the Sages refrained from ostracizing him in deference to the Torah that he studied? b Or, was he a violent man /b who could not be punished due to his local influence?, b Come /b and b hear: This was also taught by Theodosius of Rome: What did Haiah, Mishael, and Azariah see that /b led them to b deliver themselves to the fiery furnace for sanctification of the name /b of God during the rule of Nebuchadnezzar rather than worship idols under duress?, b They drew an i a fortiori /i inference on their own from /b the plague of b frogs /b in Egypt. With regard to b frogs, which are not commanded concerning the sanctification of the name /b of God, b it is written: /b “And the river shall swarm with frogs, which shall go up b and come into your house, /b and into your bedchamber, and onto your bed, and into the houses of your servants, and upon your people, b and into their ovens and kneading bowls” /b (Exodus 7:28). b When are kneading bowls found near the oven? You must say that /b it is b when the oven is hot. /b If in fulfilling the command to harass the Egyptians, the frogs entered burning ovens, b all the more so, we, who are commanded concerning the sanctification of the name /b of God, should deliver ourselves to be killed in the fiery furnace for that purpose. Apparently, Theodosius taught Torah in public, which indicates that he was a great man., b Rabbi Yosei bar Avin said: /b Theodosius b was /b one who b cast /b the profits from b merchandise into the purse of Torah scholars. /b He would lend them money and enter into partnership with them so they could open businesses, and that is praiseworthy, b as Rabbi Yoḥa said: Anyone who casts merchandise into the purse of Torah scholars is rewarded and sits in the heavenly academy, as it is stated: “For in the shadow of wisdom, is the shadow of money” /b (Ecclesiastes 7:12). One who provides Torah scholars with money will merit being with them in the shadow of wisdom., strong MISHNA: /strong The mishna discusses additional differences between local customs. In b a place where /b people b were accustomed to kindle a lamp /b in the house b on Yom Kippur evenings, one kindles /b it. In b a place where /b people b were accustomed not to kindle /b a lamp, b one does not kindle /b it. b However, /b even in a place where the custom is not to kindle lamps in houses, b one kindles in synagogues and study halls, /b in deference to these places. Similarly, lamps should be kindled b in dark alleyways, /b so people will not be hurt, b and next to the sick. /b , strong GEMARA: /strong b It was taught /b in th i e Tosefta /i : b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they both intended to /b achieve the b same objective, /b i.e., to distance people from sin, as conjugal relations are prohibited on Yom Kippur. Those who said that one kindles a lamp believe that because people do not engage in relations while a lamp is lit, the lamp will discourage intimacy. Those who maintain the opposite believe that spouses who are unable to see each other will not be tempted to engage in conjugal relations, and therefore it is preferable not to have a lamp lit on Yom Kippur. b Rav Yehoshua said /b that b Rava taught: “Your people are all righteous, they shall inherit the land forever; /b the branch of My planting, the work of My hands, in which I glory” (Isaiah 60:21). b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they intended only to /b achieve the b same objective, /b fulfilling a mitzva. Even though different places have different customs, the Jewish people all aspire to sanctity.,On the topic of kindling a lamp for Yom Kippur, the Gemara discusses a related point. b Rav Yehuda said /b that b Shmuel said: One should recite the blessing over fire: /b Who creates the lights of fire, b only at the conclusion of Shabbat, since /b the conclusion of Shabbat b is /b the time of b its original creation. A certain Elder said to him, and some say /b it was b Rabba bar bar Ḥana /b who b said: /b That is b correct; and so said Rabbi Yoḥa. /b The Gemara relates: b Ulla was riding on a donkey and going along, and Rabbi Abba was going along on his right and Rabba bar bar Ḥana on his left. Rabbi Abba said to Ulla: /b Is it b true that you said in the name of Rabbi Yoḥa /b that b one recites the blessing over fire only at the conclusion of Shabbat, /b not at the conclusion of Yom Kippur, b since /b the time of b its original creation is /b the conclusion of Shabbat?,Since Ulla never transmitted that statement, he understood that it must have been Rabba bar bar Ḥana who heard it from Rabbi Yoḥa and transmitted it when he came from Eretz Yisrael. b Ulla turned around and looked angrily at Rabba bar bar Ḥana /b for misquoting Rabbi Yoḥa. Still, Ulla said nothing. However, Rabba bar bar Ḥana understood what had happened and b said to him: I did not say /b anything b about that /b matter; b rather, /b what b I said /b was b about that which /b the b reciter /b of the tannaitic literature b taught /b in a i baraita /i b before Rabbi Yoḥa /b in which b Rabbi Shimon ben Elazar says: /b With regard to b Yom Kippur that occurs on Shabbat, even in a place where they said not to kindle /b a lamp on Yom Kippur, b one kindles in deference to Shabbat. Rabbi Yoḥa answered after him /b and completed the statement: b And the Rabbis prohibit /b kindling a lamp even when Yom Kippur occurs on Shabbat. Ulla b said /b to Rabbi Abba: b Let it be /b that Rabbi Yoḥa indeed made this statement., b Rav Yosef read /b the following verse b about /b this event: b “Counsel in the heart of man is like deep water; /b

178. Iamblichus, Life of Pythagoras, 29.164-29.166 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19

179. Eusebius of Caesarea, Demonstration of The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •oral tradition Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 151

180. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97

28b. big strongגמ׳ /strong /big תניא ר' ישמעאל אומר ברק ברקאי ר"ע אומר עלה ברקאי נחומא בן אפקשיון אומר אף ברקאי בחברון מתיא בן שמואל (אומר) הממונה על הפייסות אומר האיר פני כל המזרח עד שבחברון רבי יהודה בן בתירא אומר האיר פני כל המזרח עד בחברון ויצאו כל העם איש איש למלאכתו,אי הכי נגה ליה טובא לשכור פועלים קאמרינן,אמר רב ספרא צלותיה דאברהם מכי משחרי כותלי,אמר רב יוסף אנן מאברהם ניקום וניגמר אמר רבא תנא גמר מאברהם ואנן לא גמרינן מיניה דתניא (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו מלמד שכל היום כשר למילה אלא שהזריזין מקדימין למצות שנאמר (בראשית כב, ג) וישכם אברהם בבקר ויחבוש וגו',אלא אמר רבא רב יוסף הא קא קשיא ליה דתנן חל ערבי פסחים להיות בע"ש נשחט בשש ומחצה וקרב בשבע ומחצה ונשחטיה מכי משחרי כותלי,מאי קושיא ודילמא כותלי דבית המקדש בשש ומחצה משחרי משום דלא מכווני טובא א"נ שאני אברהם דאיצטגנינות גדולה היתה בלבו א"נ משום דזקן ויושב בישיבה הוה דא"ר חמא בר' חנינא מימיהן של אבותינו לא פרשה ישיבה מהם,היו במצרים ישיבה עמהם שנאמר (שמות ג, טז) לך ואספת את זקני ישראל היו במדבר ישיבה עמהם שנאמר (במדבר יא, טז) אספה לי שבעים איש מזקני ישראל אברהם אבינו זקן ויושב בישיבה היה שנאמר (בראשית כד, א) ואברהם זקן בא בימים יצחק אבינו זקן ויושב בישיבה היה שנאמר (בראשית כז, א) ויהי כי זקן יצחק יעקב אבינו זקן ויושב בישיבה היה שנאמר (בראשית מח, י) ועיני ישראל כבדו מזוקן,אליעזר עבד אברהם זקן ויושב בישיבה היה שנאמר (בראשית כד, ב) ויאמר אברהם אל עבדו זקן ביתו המושל בכל אשר לו אר"א שמושל בתורת רבו (בראשית טו, ב) הוא דמשק אליעזר א"ר אלעזר שדולה ומשקה מתורתו של רבו לאחרים,אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי,אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה,מתיא בן שמואל אמר וכו' והוא אומר הן מאן אמר הן אילימא הך דקאי אאיגרא הוא חלים והוא מפשר אלא הך דקאי אארעא מנא ידע,איבעית אימא הך דקאי אארעא ואיבעית אימא הך דקאי אאיגרא איבעית אימא הך דקאי אאיגרא אמר איהו האיר פני כל המזרח וא"ל הך דקאי אארעא עד שבחברון וא"ל איהו הן,ואיבעית אימא הך דקאי אארעא אמר איהו האיר פני כל המזרח וא"ל עד שבחברון וא"ל הן,ולמה הוצרכו לכך וכו' ומי מיחליף והתניא רבי אומר אינו דומה תימור של לבנה לתימור של חמה תימור של לבנה מתמר ועולה כמקל תימור של חמה מפציע לכאן ולכאן תנא דבי רבי ישמעאל יום המעונן היה ומפציע לכאן ולכאן אמר רב פפא שמע מינה יומא דעיבא כוליה שמשא,למאי נפקא מינה לשטוחי עורות אי נמי לכדדרש רבא אשה לא תלוש לא בחמה ולא בחמי חמה,אמר רב נחמן זוהמא דשימשא קשי משימשא וסימניך דנא דחלא שברירי דשימשא קשו משימשא וסימניך דילפא

28b. strong GEMARA: /strong b It was taught /b in a i baraita /i that the Sages disputed the precise expression that was employed in the Temple. b Rabbi Yishmael says /b that the formula is: b The light flashed; Rabbi Akiva says: The light has risen, /b which is brighter than a mere flash. b Naḥuma ben Apakshiyon says: /b There is b even light in Hebron. Matya ben Shmuel says /b that b the appointed /b priest in charge of b the lotteries says: The entire eastern sky is illuminated /b all the way b to Hebron. Rabbi Yehuda ben Beteira says /b that this is what the appointed priest said: b The entire eastern sky is illuminated /b all the way b to Hebron and the entire nation has gone out, each and every person to /b engage in b his labor. /b ,The Gemara questions Rabbi Yehuda ben Beteira’s version of the formula: b If /b it is b so /b that the people have gone to work, it has b grown considerably lighter. /b People go to work after it is light. Apparently, Rabbi Yehuda ben Beteira is referring to a time after sunrise, not a time adjacent to dawn. The Gemara answers: It is that people have gone out b to hire workers /b that b we are saying. /b Owners of fields rose early, adjacent to dawn, to hire workers so that they could begin working when it is light.,§ b Rav Safra said: /b The time for the afternoon b prayer of Abraham /b begins b from when the walls /b begin to b blacken /b from shade. When the sun begins to descend from the middle of the sky, producing shadows on the walls, that marks the beginning of the setting of the sun and then the afternoon prayer may be recited., b Rav Yosef said: /b And will b we arise and derive /b a i halakha /i b from Abraham? /b Didn’t Abraham live before the Torah was given to the Jewish people, and therefore i halakhot /i cannot be derived from his conduct? b Rava said: /b The b i tanna /i derived /b a i halakha /i b from Abraham’s /b conduct, b and we do not derive /b a i halakha /i b from his /b conduct? b As it was taught /b in a i baraita /i with regard to the verse: b “And on the eighth day the flesh of his foreskin shall be circumcised” /b (Leviticus 12:3), this verse b teaches that the entire day is suitable for /b performance of the mitzva of b circumcision. However, the vigilant are early /b in their performance of b mitzvot /b and circumcise in the morning, b as it is stated /b with regard to the binding of Isaac: b “And Abraham arose early in the morning and saddled /b his donkey” (Genesis 22:3). He awakened early to fulfill the mitzva without delay. Apparently, i halakha /i is derived from the conduct of Abraham., b Rather, Rava said: /b With regard to b Rav Yosef, /b it was not the matter of deriving i halakha /i from the conduct of Abraham that is difficult. Rather, b this is difficult for him, as we learned /b in a mishna: When b Passover eves occur on Shabbat eves, /b the daily afternoon offering is slaughtered b at six and a half hours /b of the day b and sacrificed /b on the altar b at seven and a half hours. /b The afternoon offering was slaughtered as early as possible to enable all the Paschal lambs, which were slaughtered after the daily afternoon offering was sacrificed, to be slaughtered and roasted before sunset, so that no labor would be performed on Shabbat. Now, if indeed this i halakha /i is derived from the conduct of Abraham, b let us slaughter /b the offering even earlier, b from when the walls /b begin to b blacken, /b just after the end of the sixth hour of the day. Apparently, i halakha /i is not derived from the conduct of Abraham.,The Gemara rejects this: b What is the difficulty? /b br b Perhaps the walls of the Temple /b begin to b blacken /b only b at six and a half /b hours of the day b because they are not perfectly aligned. /b The Temple walls were broad at the bottom and gradually narrowed as they reached the top; therefore, the upper part of the wall did not cast a shadow on the wall opposite it until six and a half hours of the day. br b Or, alternatively, /b it is b different /b with regard to b Abraham /b because b there was great /b knowledge of b astronomy [ i itztagninut /i ] in his heart. /b He was able to precisely calculate the movements of the heavenly bodies and was therefore able to discern immediately after noon that the sun had begun its descent. Others require a half hour to be certain that the descent of the sun has begun. br b Or, alternatively /b Abraham was different b because he was an Elder and sat /b and studied Torah b in a yeshiva, /b where the Divine Presence rests. There he developed the expertise to determine the precise hour. b As Rabbi Ḥama, son of Rabbi Ḥanina, said: From the days of our ancestors, yeshiva never left them. /b Our ancestors were leaders of their generations, who taught Torah to students who came to them.,When b they were in Egypt /b there was b a yeshiva with them, as it is stated: “Go and gather the Elders of Israel” /b (Exodus 3:16), indicating that there were Sages among them who studied Torah. And similarly, when b they were in the desert, /b there was b a yeshiva with them, as it is stated: “Gather for me seventy men from the Elders of Israel” /b (Numbers 11:16). b Abraham our Patriarch /b was himself b an Elder and would sit in yeshiva, as it is stated: “And Abraham was old, advanced in years” /b (Genesis 24:1). From the apparent redundancy of the terms old and advanced in years, it is derived that old means that he was a wise Elder and prominent in Torah, and advanced in years means that he was elderly. Similarly, b Isaac our Patriarch was an Elder and sat in yeshiva, as it is stated: “And it came to pass when Isaac was old /b and his eyes were dim” (Genesis 27:1). Similarly, b Jacob our Patriarch was an Elder and sat in yeshiva, as it is stated: “And Israel’s eyes were heavy with age” /b (Genesis 48:10)., b Eliezer, servant of Abraham, was an Elder and sat in yeshiva, as it is stated: “And Abraham said to his servant, the elder of his household, who ruled over all he had” /b (Genesis 24:2). b Rabbi Elazar said: /b The verse means that b he had mastery over the Torah of his master, /b having gained proficiency in all of the Torah of Abraham. That is the meaning of the verse: b “He is Damascus [ i Dammesek /i ] Eliezer” /b (Genesis 15:2). b Rabbi Elazar said: /b The word i Dammesek /i is a contraction of he b who draws [ i doleh /i ] and gives drink [ i mashke /i ] to others from his master’s Torah. /b ,Apropos the previous statement, the Gemara cites that b Rav said: Abraham our Patriarch fulfilled the entire Torah /b before it was given, b as it is stated: “Because [ i ekev /i ] Abraham hearkened to My voice and kept /b My charge, My mitzvot, My statutes and My Torahs” (Genesis 26:5). b Rav Shimi bar Ḥiyya said to Rav: And say /b that the verse means that he fulfilled only the b seven /b Noahide b mitzvot /b and not the entire Torah. The Gemara asks: b But isn’t there also circumcision /b that Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks: b And say /b that he fulfilled only b the seven mitzvot and circumcision. /b Rav b said to him: If so, why do I /b need the continuation of the verse, that Abraham kept: b My mitzvot and My Torah? /b That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah., b Rav said, and some say Rav Ashi /b said: b Abraham our Patriarch fulfilled /b the entire Torah, b even /b the mitzva of b the joining of cooked foods, /b a rabbinic ordice instituted later, b as it is stated: My Torahs. /b Since the term is in the plural, it indicates that Abraham kept two Torahs; b one, the Written Torah, and one, the Oral Torah. /b In the course of fulfilling the Oral Torah, he fulfilled all the details and parameters included therein.,§ It was taught in the mishna that b Matya ben Shmuel says /b that the appointed priest asks: b Is the entire eastern sky illuminated even to Hebron? And he says: Yes. /b The Gemara asks: b Who said yes? If we say /b it is b that /b person b who is standing on the roof, /b does b he dream and /b also b interpret /b his dream? Is it reasonable that the one asking the question answers it? b Rather, /b say that it was b that /b person b who is standing on the ground /b who said yes. b From where does he know /b that the sky is illuminated such that he is able to answer yes?,The Gemara suggests two possible solutions: b If you wish, say /b it was b that /b person b who is standing on the ground /b who answered yes, b and if you wish, say /b it was b that /b person b who is standing on the roof /b who answered. b If you wish, say that /b the person b who is standing on the roof said: The entire eastern sky is illuminated. And that /b person b who is standing on the ground said to him: /b Has it illuminated b even to Hebron? And he /b who is standing on the roof b said to him: Yes. /b , b And if you wish, say /b instead b that /b the person b who is standing on the ground said: Is the entire eastern sky illuminated? And he /b who is standing on the roof b said to him: /b Do you mean that it is illuminated even b to Hebron? And he /b who is standing on the ground b said to him: Yes, /b that is what I mean.,§ The mishna asks: b And why did they need to /b ascertain b this? /b The mishna answered that there was an incident where they confused the light of the moon with the light of the rising sun and slaughtered the daily morning offering too early. The Gemara asks: b And are /b sunlight and moonlight b mistaken /b for one another? b Wasn’t it taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: A column of /b the light of the b moon is not similar to a column of /b the light of the b sun; a column of /b the light of the b moon rises like a staff /b in one column while b a column of /b the light of the b sun diffuses to here and to there? /b The Gemara answers that b the school of Rabbi Yishmael taught: /b It b was a cloudy day, and /b then even the moonlight b diffuses to here and to there, /b which caused them to err and believe that it was the rising sun. b Rav Pappa said: Learn from this /b statement of Rabbi Yishmael that b a cloudy day is /b similar to b a completely sunny /b day because the sunlight is further diffused by the clouds.,The Gemara asks: b What are the /b practical b ramifications /b of the statement that a cloudy day is similar to a completely sunny day? The Gemara explains: The ramifications are with regard b to spreading hides /b to dry them. On a cloudy day, wherever the hides are placed they will be exposed to sunlight. b Alternatively, /b the ramifications are according b to /b that b which Rava taught /b with regard to i matza /i : b A woman /b may b neither knead /b dough for i matza /i for Passover b in /b the light of b the sun nor /b may she prepare the dough b with hot water /b heated b in the sun. /b On a cloudy day, one may not knead the dough anywhere outside since the light of the sun is diffused everywhere.,Apropos a cloudy day, the Gemara cites that b Rav Naḥman said: The hazy /b light b of the sun /b through the clouds b is more damaging than the /b light of the b sun /b itself. b And your mnemonic /b is b the /b cover of b a jar of vinegar: /b As long as the jar is tightly closed, the odor of the vinegar does not spread and it intensifies. Even the slightest opening in the lid releases an odor more powerful than the odor generated by vinegar that was not sealed in a jar. The same is true with regard to the rays of the sun. With regard to sunlight that is obscured behind clouds, when it escapes through breaks in the clouds it is more powerful than direct sunlight. b Dazzling sunlight, /b which shines through cracks in the clouds, b is more harmful /b to the eyes b than /b direct b sunlight. And your mnemonic is a drip; /b water that drips on a person is more bothersome than water in which one completely immerses his body.

181. Eusebius of Caesarea, Ecclesiastical History, 3.23.3, 3.24.5-3.24.13, 3.29.13, 3.39.2-3.39.4, 3.39.7, 3.39.12, 3.39.15, 3.39.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 220, 221, 222, 224, 225, 226

3.23.3. The former in the second book of his work Against Heresies, writes as follows: And all the elders that associated with John the disciple of the Lord in Asia bear witness that John delivered it to them. For he remained among them until the time of Trajan. 3.24.5. And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things. Nevertheless, of all the disciples of the Lord, only Matthew and John have left us written memorials, and they, tradition says, were led to write only under the pressure of necessity. 3.24.6. For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence. 3.24.7. And when Mark and Luke had already published their Gospels, they say that John, who had employed all his time in proclaiming the Gospel orally, finally proceeded to write for the following reason. The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry. 3.24.8. And this indeed is true. For it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, and indicated this in the beginning of their account. 3.24.9. For Matthew, after the forty days' fast and the temptation which followed it, indicates the chronology of his work when he says: Now when he heard that John was delivered up he withdrew from Judea into Galilee. 3.24.10. Mark likewise says: Now after that John was delivered up Jesus came into Galilee. And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, adding to all the evil deeds which he had done, shut up John in prison. 3.24.11. They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: This beginning of miracles did Jesus; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim; where he states the matter clearly in the words: For John was not yet cast into prison. 3.24.12. John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time. 3.24.13. One who understands this can no longer think that the Gospels are at variance with one another, inasmuch as the Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Saviour according to the flesh John quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit. 3.39.2. But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends. 3.39.3. He says: But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself. 3.39.4. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders — what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice. 3.39.7. And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things, we hope, have not been uselessly adduced by us. 3.39.12. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures. 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark.

182. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 201

17b. כרבי מכלל דרבנן אסרי מ"ט מהרה יבנה בית המקדש ובעינן כהן הראוי לעבודה וליכא הכא אפשר דמספר ועייל,אי הכי שתוי יין נמי אפשר דגני פורתא ועייל כדרמי בר אבא דאמר רמי בר אבא דרך מיל ושינה כל שהוא מפיגין את היין לאו מי איתמר עלה אמר רב נחמן אמר רבה בר אבוה לא שנו אלא כששתה שיעור רביעית אבל שתה יותר מרביעית כל שכן שדרך מטרידתו ושינה משכרתו,רב אשי אמר שתויי יין דמחלי עבודה גזרו בהו רבנן פרועי ראש דלא מחלי עבודה לא גזרו בהו רבנן,מיתיבי ואלו שהן במיתה שתויי יין ופרועי ראש בשלמא שתויי יין בהדיא כתיב בהו (ויקרא י, ט) יין ושכר אל תשת אלא פרועי ראש מנלן,דכתיב (יחזקאל מד, כ) וראשם לא יגלחו ופרע לא ישלחו וכתיב בתריה ויין לא ישתו כל כהן בבאם אל החצר הפנימית ואיתקוש פרועי ראש לשתויי יין מה שתויי יין במיתה אף פרועי ראש במיתה,ומינה אי מה שתויי יין דמחלי עבודה אף פרועי ראש דמחלי עבודה (לא כי איתקוש למיתה הוא דאיתקוש אבל לאחולי עבודה לא איתקוש),א"ל רבינא לרב אשי הא מקמי דאתא יחזקאל מאן אמרה א"ל וליטעמיך הא דאמר רב חסדא דבר זה מתורת משה לא למדנו ומדברי קבלה למדנו (יחזקאל מד, ט) כל בן נכר ערל לב וערל בשר לא יבוא אל מקדשי (לשרתני) הא מקמי דאתא יחזקאל מאן אמרה,אלא גמרא גמיר לה ואתא יחזקאל ואסמכה אקרא הכא נמי גמרא גמיר לה ואתא יחזקאל ואסמכה אקרא (כי גמירי הלכה למיתה לאחולי עבודה לא גמירי):,כל הכתוב במגילת תענית דלא למיספד לפניו אסור לאחריו מותר: תנו רבנן אלין יומיא דלא להתענאה בהון ומקצתהון דלא למיספד בהון מריש ירחא דניסן ועד תמניא ביה איתוקם תמידא דלא למיספד בהון מתמניא ביה עד סוף מועדא איתותב חגא דשבועיא דלא למיספד בהון,אמר מר מריש ירחא דניסן עד תמניא ביה איתוקם תמידא דלא למיספד למה לי מריש ירחא לימא מתרי בניסן ור"ח גופיה יו"ט הוא ואסור אמר רב לא נצרכה אלא לאסור יום שלפניו,ושלפניו נמי תיפוק ליה דהוה ליה יום שלפני ראש חדש ר"ח דאורייתא הוא ודאוריית' לא בעי חיזוק,דתניא הימים האלה הכתובין במגילת תענית לפניהם ולאחריהם אסורין שבתות וימים טובים הן אסורין לפניהן ולאחריהן מותרין ומה הפרש בין זה לזה הללו דברי תורה ודברי תורה אין צריכין חיזוק הללו דברי סופרים ודברי סופרים צריכין חיזוק,אמר מר מתמניא ביה עד סוף מועדא איתותב חגא דשבועיא דלא למיספד למה לי עד סוף מועד לימא עד המועד ומועד גופיה יום טוב הוא ואסור אמר רב פפא כדאמר רב לא נצרכא

17b. It is b in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi. b From the fact /b that Rabbi Yehuda HaNasi permits priests to drink wine, it may be inferred b that the Rabbis prohibit /b it even nowadays. Why, then, isn’t it prohibited for priests to grow their hair as well? The Gemara explains: b What is the reason /b for the prohibition? It is due to the hope: b May the Temple be speedily rebuilt, and we will require a priest who is fit for /b the Temple b service, and /b there will be b none /b available, as they have all imbibed wine. The time that it will take for the effects of the wine to wear off will delay the Temple service considerably. b Here, /b however, with regard to hair, it is b possible /b for a priest b to cut his hair /b and be ready b to enter /b and perform the Temple service with minimal delay.,The Gemara asks: b If so, /b with regard to b those who have drunk wine too, /b it is b possible /b for him b to sleep a little and /b then b enter, in accordance with /b the opinion of b Rami bar Abba, as Rami bar Abba said: /b Walking b a distance of a i mil /i , and /b similarly, b sleeping /b even b a minimal amount, /b will b dispel the /b effect of b wine /b that one has drunk. The Gemara rejects this proof: b Wasn’t it stated about this /b i halakha /i that b Rav Naḥman said /b that b Rabba bar Avuh said: They taught /b this b only /b with regard to one b who has drunk the measure of a quarter- /b i log /i of wine, b but /b with regard to b one who has drunk more than a quarter- /b i log /i , walking this distance b will preoccupy /b and exhaust b him all the more, and /b a small amount b of sleep will /b further b intoxicate him. /b For this reason, it is prohibited for priests to drink wine, lest no suitable priest will be ready for the Temple service., b Rav Ashi said /b that there is a different way to distinguish between these two i halakhot /i . In the case of b those who have drunk wine, who desecrate /b the Temple b service, the Sages issued a decree concerning them, /b that priests should not drink wine even nowadays. However, with regard to b those who have long hair, who do not desecrate /b the Temple b service, the Sages did not issue a decree concerning them. /b ,The Gemara b raises an objection /b from a i baraita /i : b And these /b are the transgressors who are punished b by death /b at the hand of Heaven: Priests who enter the Temple to serve b who have drunk wine, and those /b priests b who have long hair /b while they serve. The Gemara asks: b Granted, those who have drunk wine /b are punished by death, as it is b explicitly written: “Drink no wine nor strong drink, /b neither you nor your sons with you, when you enter the Tent of Meeting, that you should not die” (Leviticus 10:9). b However, /b with regard to b those /b priests b who have long hair, from where do we /b derive that they are punishable by death?,The Gemara answers that this is b as it is written: “Neither shall they shave their heads, nor suffer their locks [ i pera /i ] to grow long” /b (Ezekiel 44:20), b and it is written /b immediately b afterward: “Neither shall any priest drink wine when they enter the inner courtyard” /b (Ezekiel 44:21). b And /b in this manner the prohibition concerning b those who have long hair is juxtaposed with /b the prohibition concerning b those who have drunk wine, /b to teach the following: b Just as those who have drunk wine /b and perform the Temple service are subject b to death, so too, those who have long hair /b are punishable b by death. /b ,The Gemara raises a difficulty: b And from this /b comparison one can also argue as follows: b If /b so, b just as those who have drunk wine desecrate /b the Temple b service, so too, those who have long hair desecrate the service. /b The Gemara rejects this contention: b No, when /b the two cases b were juxtaposed, /b it was with regard b to death that /b they b were juxtaposed. However, /b as b for desecrating /b the Temple b service, /b in this regard they b were not juxtaposed. /b Consequently, Rav Ashi’s distinction concerning the practical application of these two i halakhot /i still applies.,On this issue, b Ravina said to Rav Ashi: Before Ezekiel came /b and stated this i halakha /i , b who said it? /b From where was it derived before Ezekiel that priests may not serve with long hair? This prohibition, which is not mentioned in the Torah, could not have been innovated by Ezekiel, as prophets may not enact new i halakhot /i . Rav Ashi b said to him: And according to your reasoning, /b there is a similar difficulty with b that which Rabbi Ḥisda said: This matter, /b that an uncircumcised priest may not serve in the Temple, b we did not learn it from the Torah of Moses, /b but b we learned it from the text of the tradition, /b i.e., Prophets and Writings: b “No stranger, uncircumcised in heart or uncircumcised in flesh, shall enter my Temple” /b (Ezekiel 44:9). b Before Ezekiel came, who said /b that it is prohibited for an uncircumcised priest to serve?, b Rather, /b you must say that it b is learned /b as a definite b tradition, /b like the rest of the Oral Torah, b and Ezekiel came and supported it by /b means of b a verse /b in his book. He did not, however, teach this i halakha /i anew. b Here too, /b with regard to a priest with long hair, it b is learned /b as a tradition, b and Ezekiel came and supported it by a verse. And when /b they b learned /b this b i halakha /i , /b they learned only that one is punishable by b death; /b however, with regard b to desecrating /b the Temple b service, they did not learn /b this i halakha /i .,§ The mishna teaches: b Any /b day concerning which b it is written in i Megillat Ta’anit /i not to eulogize /b on that day, it is also b prohibited /b to fast b on the day before, /b but it is b permitted /b to do so b on the following day. The Sages taught /b in i Megillat Ta’anit /i : b These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited /b as well: b From the New Moon of Nisan until the eighth of /b the month, the proper sacrifice of b the daily offering was established, /b and therefore it was b decreed not to eulogize on these /b dates. b From the eighth of /b Nisan b until the end of the festival /b of Passover, b the festival of i Shavuot /i was restored /b and it was likewise decreed b not to eulogize /b during this period.,The Gemara seeks to clarify these statements by comparing them to the ruling of the mishna. b The Master said /b above: b From the New Moon of Nisan until the eighth of /b the month, b the daily offering was established, /b and therefore it was b decreed not to eulogize on these /b dates. The Gemara asks: b Why do I /b need i Megillat Ta’anit /i to say: b From the New Moon? Let it say: From the second of Nisan, as the New Moon is itself a holiday, and /b it is already b prohibited /b to eulogize on that day. b Rav said: It is necessary /b to mention the New Moon of Nisan b only to prohibit /b eulogizing on b the day before, /b in accordance with the statement in i Megillat Ta’anit /i that fasting on the day before any of the specified commemorative days is also prohibited.,The Gemara asks: b And /b with regard to the day b before /b the New Moon of Nisan b as well, /b one can b derive /b the prohibition against eulogizing on this day from the fact b that it is the day before the New Moon. /b Since it is prohibited to fast on the New Moon, it is likewise prohibited on the day before. The Gemara answers that as b the New Moon is by Torah law and a Torah law requires no reinforcement, /b it is permitted to fast on the previous day., b As it is taught /b in a i baraita /i : With regard to b these days that are written in i Megillat Ta’anit /i , it is prohibited to fast before them and after them. /b However, concerning b i Shabbatot /i and Festivals, /b fasting on those days b is prohibited, /b but b before them and after them /b fasting is b permitted. And what is the difference between this and that? These, /b Shabbat and Festivals, are b statements of Torah, and statements of Torah do not require reinforcement, /b whereas b these /b days mentioned in i Megillat Ta’anit /i are statements of b rabbinic law, /b and statements of b rabbinic law require reinforcement. /b ,§ b The Master said /b above: b From the eighth of /b Nisan b until the end of the festival /b of Passover, b the festival of i Shavuot /i was restored and it was decreed not to eulogize. /b The Gemara asks: b Why do I /b need i Megillat Ta’anit /i to say: b Until the end of the Festival? Let it say: Until the Festival, /b as it is anyway b prohibited /b to eulogize on the festival of Passover. Rav Pappa said that this, too, should be explained b as Rav said: It is necessary /b to mention the first of Nisan

183. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 135

21b. בקבר התהום,תניא כוותיה דרבא ר' יהודה אומר לא היו מביאין דלתות כל עיקר מפני שדעתו של תינוק גסה עליו שמא יוציא ראשו או אחד מאבריו ויטמא בקבר התהום אלא מביאין שוורים המצרים שכריסותיהן רחבות והתינוקות יושבין על גביהן וכוסות של אבן בידיהן הגיעו לשילוח ירדו ומלאום ועלו וישבו להן על גביהן,והרי מטה דיש בה כמה אגרופים ותנן ר' יהודה אומר נוהגים היינו שהיינו ישנים תחת המטה בפני הזקנים שאני מטה הואיל ולגבה עשויה שוורים נמי לגבן עשוים,כי אתא רבין א"ר אלעזר שאני שוורים הואיל ומגינים על הרועים בחמה מפני החמה ובגשמים מפני הגשמים אי הכי מטה נמי הואיל ומגינה על מנעלים וסנדלים שתחתיה,אלא אמר רבא שאני שוורים הואיל ועשוים להגין על בני מעים שלהן שנאמר (איוב י, יא) עור ובשר תלבישני ובעצמות וגידים תסוככני,ואי בעית אימא ר' יהודה לטעמיה דאמר סוכה דירת קבע בעינן והוה ליה מטה דירת עראי וסוכה אהל קבע ולא אתי אהל עראי ומבטל אהל קבע,והא ר"ש דאמר נמי סוכה דירת קבע בעינן (הא) ואתי אהל עראי ומבטל אהל קבע (אין) בהא פליגי מר סבר אתי אהל עראי ומבטל אהל קבע ומר סבר לא אתי אהל עראי ומבטל אהל קבע:,א"ר שמעון מעשה בטבי עבדו: תניא א"ר שמעון משיחתו של רבן גמליאל למדנו שני דברים למדנו שעבדים פטורים מן הסוכה ולמדנו שהישן תחת המטה לא יצא ידי חובתו,ולימא מדבריו של רבן גמליאל מילתא אגב אורחיה קמ"ל כי הא דאמר רב אחא בר אדא ואמרי לה אמר רב אחא בר אדא אמר רב המנונא אמר רב מנין שאפי' שיחת תלמידי חכמים צריכה לימוד שנאמר (תהלים א, ג) ועלהו לא יבול:, big strongמתני׳ /strong /big הסומך סוכתו בכרעי המטה כשרה ר' יהודה אומר אם אינה יכולה לעמוד בפני עצמה פסולה:, big strongגמ׳ /strong /big מ"ט דר' יהודה פליגי בה רבי זירא ורבי אבא בר ממל חד אמר מפני שאין לה קבע וחד אמר מפני שמעמידה בדבר המקבל טומאה,מאי בינייהו כגון שנעץ שפודין של ברזל וסיכך עליהם למאן דאמר לפי שאין לה קבע הרי יש לה קבע ומאן דאמר מפני שמעמידה בדבר המקבל טומאה הרי מעמידה בדבר המקבל טומאה,אמר אביי לא שנו אלא סמך אבל סיכך על גב המטה כשרה מאי טעמא למאן דאמר לפי שאין לה קבע הרי יש לה קבע למאן דאמר מפני שמעמידה בדבר המקבל טומאה הרי אין מעמידה בדבר המקבל טומאה:

21b. b with /b impurity imparted by b a grave /b in b the depths. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rava, /b as b Rabbi Yehuda says: They would not bring doors at all, because a child has an /b exaggerated b sense of self-confidence /b and b perhaps he will extend his head or one of his limbs /b beyond the edge of the door b and will become impure with /b impurity imparted by b a grave /b in b the depths. Rather, they would bring Egyptian oxen whose bellies are broad, and the children would sit upon them and /b they would hold b cups of stone in their hands. /b When b they reached the /b Siloam pool b they descended and filled them, and ascended and sat themselves on /b the b backs /b of the oxen.,The Gemara asks: b But /b with regard to b a bed, which /b measures b several fistbreadths, /b didn’t b we learn /b in the mishna that b Rabbi Yehuda says: It was our custom that we would sleep beneath the bed before the Elders? /b Apparently, despite the fact that a bed measures several handbreadths, its legal status is not that of a tent. The Gemara answers: b A bed is different, since it is designed /b specifically b for /b use b upon it; /b therefore, the status of the space beneath it is not that of a tent. The Gemara asks: Aren’t b oxen /b like those used to transport the children to bring water for the red heifer b also designated /b specifically b for /b use b upon them /b and nevertheless, Rabbi Yehuda deems their spinal column and bellies a tent., b When Ravin came /b to Babylonia from Eretz Yisrael he said that b Rabbi Elazar said: Oxen are different since they protect the shepherds in the sun from the sun, and in the rain from the rain. /b Shepherds would lie beneath the bellies of the oxen as protection from the elements. The Gemara asks: b If so, /b i.e., if an ox is rendered a tent because it provides protection, even if its primary designation is for use upon it, then the status of b a bed too /b should be that of a tent, b since it protects shoes and sandals that /b are placed b beneath it. /b , b Rather, Rava /b rejected that explanation and b said: Oxen are different /b and their status is that of a tent b since /b their bellies and backs b are made to protect their innards, as it is stated: “With skin and flesh You have clothed me, and with bones and sinews You have knitted me together” /b (Job 10:11). Since flesh and skin are mentioned in the verse as providing shelter, the status of the oxen is that of a tent., b And if you wish, say /b instead: In this case b Rabbi Yehuda /b conforms to b his reasoning, as he stated /b elsewhere: b We require a i sukka /i /b that is a b permanent residence. /b The b bed /b in a i sukka /i b is a temporary residence, and the i sukka /i /b is b a permanent tent; and a temporary tent does not come and negate a permanent tent. /b The permanent i sukka /i is significant and that significance supersedes any temporary structure within it. Therefore, in Rabbi Yehuda’s opinion, the status of the bed is not that of a tent.,The Gemara asks: b But /b according to b Rabbi Shimon, who also stated that we require a i sukka /i /b that is a b permanent residence, /b nevertheless, b a temporary tent comes and negates a permanent tent. /b The Gemara answers: b Yes, /b and b that is /b the point over which b they disagree. /b One b Sage, /b Rabbi Shimon, b holds: A temporary tent comes and negates a permanent tent, and /b one b Sage, /b Rabbi Yehuda, b holds: A temporary tent does not come and negate a permanent tent. /b ,The mishna relates that b Rabbi Shimon said, /b contrary to the opinion of Rabbi Yehuda: There was b an incident involving Tavi, the /b Canaanite b slave /b of Rabban Gamliel who was sleeping beneath the bed, and Rabban Gamliel claimed that Tavi did so because he was a Torah scholar and knew that slaves are exempt from the mitzva of i sukka /i . b It is taught /b in a i baraita /i that b Rabbi Shimon said: From the conversation of Rabban Gamliel we learned two matters. We learned that /b Canaanite b slaves are exempt from the /b mitzva of b i sukka /i , and we learned that one who sleeps beneath the bed did not fulfill his obligation. /b ,The Gemara questions the formulation of the i baraita /i . b And let /b Rabbi Shimon b say: From the statement of Rabban Gamliel. /b Why did he use the atypical expression: From the conversation of Rabban Gamliel? The Gemara answers: Through this expression b he teaches us /b another matter b in passing, like that which Rabbi Aḥa bar Adda said, and some say /b that b Rabbi Aḥa bar Adda said /b that b Rabbi Hamnuna said /b that b Rav said: From where /b is it derived b that even /b the b conversation of Torah scholars require analysis, /b even when the intention of the speaker was apparently not to issue a halakhic ruling? It is b as it is stated /b with regard to the righteous: “Which brings forth its fruit in its season b and whose leaf does not wither” /b (Psalms 1:3). This teaches that with regard to a Torah scholar, not only is his primary product, his fruit, significant but even ancillary matters that stem from his conversation, his leaves, are significant., strong MISHNA: /strong b One who supports his i sukka /i on the legs of the bed, /b i.e., he leans the i sukka /i roofing on a bed, the i sukka /i b is fit. Rabbi Yehuda says: If /b the i sukka /i b cannot stand in and of itself /b without support of the bed, b it is unfit. /b , strong GEMARA: /strong The Gemara asks: b What is the rationale /b for the statement b of Rabbi Yehuda /b deeming this i sukka /i unfit? b Rabbi Zeira and Rabbi Abba bar Memel disagree with regard to /b the rationale. b One said: /b It is unfit b because it lacks permanence. /b The i sukka /i is not stable enough, as if the bed is moved the i sukka /i will collapse. b And one said: /b It is unfit b because he is supporting /b the roofing b with an object that is susceptible to ritual impurity, /b as the bedframe is a vessel. Not only the roofing, but that which supports the roofing as well may not be susceptible to ritual impurity.,The Gemara asks: b What is /b the practical difference b between them? /b The Gemara explains: The difference is in a case b where one wedged iron skewers /b into the ground b and roofed /b the i sukka /i b upon them. According to the one who said /b that the reason the i sukka /i is unfit is b because it lacks permanence, /b this i sukka /i b has permanence, /b and it is fit. However, b the one who said /b the reason the i sukka /i is unfit is b because he is supporting /b the roofing b with an object that is susceptible to ritual impurity, he /b is b supporting it with an object that is susceptible to ritual impurity, /b so it is unfit., b Abaye said: /b The Sages b taught /b this dispute b only /b in a case where b one leaned /b the roofing on the bed. b However, /b if b one placed the roofing atop the bed, /b i.e., he affixed poles to the bed and the roofing is supported by those poles, everyone agrees that the i sukka /i b is fit. What is the reason /b that it is fit? b According to the one who said /b that the i sukka /i is unfit b because it lacks permanence, /b this i sukka /i b has permanence /b as even if the bed is moved, the roofing will move with it and will not collapse. And b according to the one who said /b the i sukka /i is unfit b because he supports it with an object that is susceptible to ritual impurity, /b in this case b he is not supporting it with an object that is susceptible to ritual impurity, /b as the roofing is not supported by the bed.

184. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition, and violence Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 61

17a. אקפח את בני שזו הלכה מקופחת ששמע השומע וטעה האיכר עובר ומרדעו על כתפו ואיהל צדו אחת על הקבר טימאו אותו משום כלים המאהילים על המת,א"ר עקיבא אני אתקן שיהו דברי חכמים קיימים שיהו כל המטלטלים מביאין את הטומאה על האדם שנושא אותן בעובי המרדע ועל עצמן בכל שהן ועל שאר אדם וכלים בפותח טפח,וא"ר ינאי ומרדע שאמרו אין בעביו טפח ויש בהיקפו טפח וגזרו על היקפו משום עביו,ולר' טרפון דאמר אקפח את בני שהלכה זו מקופחת בצרו להו א"ר נחמן בר יצחק אף בנות כותים נדות מעריסתן בו ביום גזרו ובאידך ס"ל כר' מאיר:,ואידך הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר א"ל הלל לשמאי מפני מה בוצרין בטהרה ואין מוסקין בטהרה,א"ל אם תקניטני. גוזרני טומאה אף על המסיקה נעצו חרב בבית המדרש אמרו הנכנס יכנס והיוצא אל יצא ואותו היום היה הלל כפוף ויושב לפני שמאי כאחד מן התלמידים והיה קשה לישראל כיום שנעשה בו העגל וגזור שמאי והלל ולא קבלו מינייהו ואתו תלמידייהו גזור וקבלו מינייהו,מ"ט אמר (ר') זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות טמאות,הניחא למ"ד כלי טמא חושב משקין שפיר אלא למ"ד אין כלי טמא חושב משקין מאי איכא למימר אלא אמר זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות מזופפות,רבא אמר גזירה משום הנושכות (דאמר) רב נחמן אמר רבה בר אבוה פעמים שאדם הולך לכרמו לידע אם הגיעו ענבים לבצירה או לא ונוטל אשכול ענבים לסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהם:,ואידך אמר

17a. b I will bury my sons /b if b this is /b not b a truncated i halakha /i , i.e., that the one who heard /b it, b heard /b a halakhic ruling concerning a different situation b and erred. /b He thought this i halakha /i was established with regard to the following: Movable objects with the thickness of an ox goad transmit impurity to another vessel when the movable object is over both the source of impurity and the vessel at the same time. However, the original i halakha /i is as follows: If b the farmer was passing and his ox goad was on his shoulder and one side of /b the ox goad b covered the grave, /b the Sages b deemed /b the ox goad itself b impure due to /b the impurity b of vessels that cover a corpse. /b Any object located over a grave becomes impure. However, just because the ox goad itself became impure, this does not necessarily mean that it transmits impurity to other objects., b Rabbi Akiva said: I will correct /b and explain the i halakha /i so b that the statements of the Sages will be upheld /b as they were originally said, and this i halakha /i will be explained as follows: b All movable objects transmit impurity to the person carrying them /b if the objects are at least as thick as an ox goad. As will be explained below, there is room to decree that a round object with the circumference of an ox goad should have the legal status of a tent over a corpse. Something that serves as a covering over a corpse not only becomes impure itself, but also transmits impurity, as it is written: “Anything that is in the tent will become impure for seven days” (Numbers 19:14). Therefore, even the person carrying the ox goad becomes impure due to the ox goad. b And, /b however, movable objects that covered the corpse bring impurity b upon themselves /b by means of this makeshift tent b at any size, /b and there is no minimum measure. b And, /b however, those objects that cover the corpse do not transmit impurity b to other people /b who are not carrying them. b And /b the same is true with regard to b vessels, /b unless the width of these vessels is at least b one handbreadth. /b , b And Rabbi Yannai said: And the ox goad that they mentioned /b is specifically one in which b its width is not a handbreadth and, /b however, b its circumference is a handbreadth, and they, /b the Sages, b issued a decree on its circumference due to its width. /b If its width was a handbreadth it would transmit impurity as a tent by Torah law. Therefore, they issued a rabbinic decree with regard to an object whose circumference is a handbreadth. This is another of the eighteen decrees.,The Gemara asks: b And /b according b to Rabbi Tarfon, who said: I will bury my son /b if b this is /b not b a truncated i halakha /i , /b the tally of the decrees b is lacking, /b and there are not eighteen. b Rav Naḥman bar Yitzḥak said: /b The decree that the b daughters of /b the b Samaritans are /b considered to already have the status of b menstruating women from their cradle, they issued on that day. And in the other /b matter of drawn water, b he holds in accordance with /b the opinion of b Rabbi Meir, /b and thereby the tally of the decrees is complete., b And another /b of those decrees is the matter of b one who harvests /b grapes in order to take them b to the press. Shammai says: It has become susceptible, and Hillel says: It has not become susceptible. Hillel said to Shammai: /b If so, b for what /b purpose b do they harvest /b grapes b in purity, /b i.e., utilizing pure vessels, as in your opinion, since the grapes are susceptible to impurity by means of the juice that seeps from them, care must be taken to avoid impurity while gathering; b and, /b however, b they do not harvest /b olives b in purity? /b According to your opinion that liquid that seeps out renders the fruit susceptible to impurity, why is there not a similar concern with regard to the liquid that seeps out of olives?,Shammai b said to him: If you provoke me /b and insist that there is no difference between gathering olives and grapes, then, in order not to contradict this, b I will decree impurity on the gathering /b of olives b as well. /b They related that since the dispute was so intense, b they stuck a sword in the study hall, and they said: One who /b seeks to b enter /b the study hall, b let him enter, and one who /b seeks to b leave may not leave, /b so that all of the Sages will be assembled to determine the i halakha /i . b That day Hillel was bowed and was sitting before Shammai like one of the students. /b The Gemara said: b And /b that day b was as difficult for Israel as the day the /b Golden b Calf was made, /b as Hillel, who was the i Nasi /i , was forced to sit in submission before Shammai, and the opinion of Beit Shammai prevailed in the vote conducted that day. b And Shammai and Hillel issued the decree, and /b the people b did not accept it from them. And their students came /b and b issued the decree, and /b the people b accepted it from them. /b ,As to the essence of the matter, the Gemara asks: b What is the reason /b they decreed that liquids that seeped from the grapes unintentionally render the grapes susceptible to impurity? b Rabbi Ze’iri said /b that b Rabbi Ḥanina said: /b The Sages issued b a decree /b due to concern b lest he gather /b the grapes b in impure baskets. /b The impurity of the vessel would accord the liquid in it the status of a liquid that renders food items susceptible to impurity.,The Gemara asks: This b works out well, /b according b to the one who said /b that b an impure vessel accords liquids /b in it the halakhic status as if they were placed there willfully, and they render foods susceptible to impurity even if he did not want the liquids in the vessel. However, according b to the one who said /b that b an impure vessel does not accord liquids /b that status, b what can be said /b in explanation of the decree? b Rather, Rabbi Ze’iri said /b that b Rabbi Ḥanina said /b the following: The reason is not as we suggested; rather, this is b a decree /b instituted by the Sages b lest he gather them in pitched baskets, /b which are sealed. Since liquids that seep out of the grapes do not spill out of the baskets, it is opportune for him to have the liquids seep out of the grapes as he thereby accelerates the production of wine in the press. Because the seeping of the liquid is opportune, it renders the grapes susceptible to impurity., b Rava said: /b The reason for the b decree /b is b due to the /b case of liquid that squirted out when one separated clusters of grapes that were b stuck together /b . Since he did so by his own hand, consciously and willfully, the liquid that seeps out renders the grapes susceptible to impurity. Just as b Rav Naḥman said /b that b Rabba bar Avuh said: Sometimes a person goes to his vineyard /b in order b to ascertain whether or not the grapes have reached /b the time for b gathering, and he takes a cluster of grapes to squeeze it, and he sprays /b the juice b onto /b the b grapes. /b Based on the quality of the juice, he determines whether or not the grapes are sufficiently ripe. If so, this grape juice was squeezed by his own hand willfully and it renders the grapes susceptible to impurity, as even b at the time of gathering /b it is conceivable that the b liquid is still moist upon /b the grapes.,Since all eighteen decrees decreed that day have not yet been enumerated, the Gemara asks: b And /b what is b the other? Said /b

185. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 149

32b. טעו לא ישלמו כל שכן שתנעול דלת בפני לווין,רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות,רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה,כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה,רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה,כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין,הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו,ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל,תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם,ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:,דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו,א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן,מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים,אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה,ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין,הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן,רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו,תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו'

32b. then if the judges b erred they should not /b need to b pay /b the party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the i halakha /i , b all the more so that /b this b would lock the door in the face of /b potential b borrowers. /b If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money., b Rava says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is stated b with regard to laws of fines, /b not standard cases of monetary law. b And the other /b sources, i.e., the mishna in tractate i Shevi’it /i and the i baraita /i , which do not require inquiry and interrogation, are stated b with regard to /b cases of b admissions and loans, /b in which there is cause to relax the procedures of deliberation, as explained., b Rav Pappa says: This and that, /b i.e., both the mishna here and the other sources, are stated b with regard to /b cases of b an admission and a loan. /b The distinction between them is that the mishna b here, /b which rules that cases of monetary law require inquiry and interrogation, is stated b with regard to /b a possibly b fraudulent trial, /b where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. b There, /b in the i baraita /i and in the mishna in tractate i Shevi’it /i , which do not require inquiry and interrogation, the ruling is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b ,This distinction is b in accordance with /b the statement b of Reish Lakish, as Reish Lakish raises a contradiction /b between two verses: It b is written /b in one verse: b “In justice shall you judge your neighbor” /b (Leviticus 19:15), b and /b it b is written /b in another verse: b “Justice, justice, shall you follow” /b (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: b How /b can b these /b texts be reconciled? b Here, /b this latter verse is stated b with regard to /b a possibly b fraudulent trial, /b where the court must take extra care to judge with justice; and b there, /b that former verse is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b , b Rav Ashi says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is b as we answered, /b i.e., in accordance with any one of the answers offered by the other i amora’im /i . And those b verses /b were not stated with regard to fraudulent trials; rather, b one /b is stated b with regard to judgment, /b in which the court must pursue justice extensively, b and one /b is stated b with regard to compromise. /b , b As it is taught /b in a i baraita /i : When the verse states: b “Justice, justice, shall you follow,” one /b mention of “justice” is stated b with regard to judgment and one /b is stated b with regard to compromise. How so? /b Where there are b two boats traveling on the river and they encounter each other, if both of them /b attempt to b pass, both of them sink, /b as the river is not wide enough for both to pass. If they pass b one after the other, both of them pass. And similarly, /b where there are b two camels who were ascending the ascent of Beit Ḥoron, /b where there is a narrow steep path, b and they encounter each other, if both of them /b attempt to b ascend, both of them fall. /b If they ascend b one after the other, both of them ascend. /b , b How /b does one decide which of them should go first? If there is one boat that is b laden and /b one boat b that is not laden, /b the needs of the one b that is not laden should be overridden due to /b the needs of the one b that is laden. /b If there is one boat that is b close /b to its destination b and /b one boat b that is not close /b to its destination, the needs of the one that is b close should be overridden due to /b the needs of the one b that is not close. /b If b both of them were close /b to their destinations, or b both of them were far /b from their destinations, b impose a compromise between them /b to decide which goes first, b and /b the owners of the boats b pay a fee to one other, /b i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,§ b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the best, /b most prestigious, b court /b of the generation. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil. /b ,The Sages b taught: /b When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces b the sound of a millstone in /b the city called b Burni, /b this is tantamount to announcing: b Week of the son, week of the son, /b i.e., there will be a circumcision. If one displays the b light of a lamp in /b the city called b Beror Ḥayil, /b this is tantamount to announcing: There is a wedding b feast there, /b there is a wedding b feast there. /b , b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the Sages to the academy /b where they are found. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [ i Romi /i ], after Rabbi Ḥaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [ i gola /i ], /b i.e., Babylonia, b after Rabbi /b Yehuda HaNasi b to Beit She’arim, /b and b after the Sages /b in the time of the Temple b to the Chamber of Hewn Stone. /b ,§ The mishna teaches that in cases of b monetary law, /b the court b opens /b the deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: b How do we say /b this opening stage of the deliberations? In other words, with what claim does the court begin deliberating? b Rav Yehuda said: We say this to /b the witnesses: b Who says /b that the event occurred b as you said? /b Perhaps you erred?, b Ulla said to him: But /b by confronting the witnesses in this manner, b we silence them. /b The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: b And let them be silenced. Isn’t it taught /b in a i baraita /i ( i Tosefta /i 9:1): b Rabbi Shimon ben Eliezer says: /b In cases of capital law, the court b brings the witnesses from /b one b place to /b another b place in order to confuse them so that they will retract /b their testimony if they are lying.,The Gemara rejects this argument: b Are /b the i halakhot /i b comparable? There, /b where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses b are repressed by themselves, /b whereas b here, we repress them by /b direct b action, /b and that the court should not do., b Rather, Ulla says: We say this /b to the accused: b Do you have witnesses to determine /b that the witnesses who testified against you are b conspiring witnesses? Rabba said to him: But do we open /b the deliberations b with /b a claim to b acquit /b the accused b that is /b to b the liability of this /b one, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabba’s assumption: b But is /b this to b the liability of /b the witnesses? b But didn’t we learn /b in a mishna ( i Makkot /i 5b): b Conspiring witnesses are not killed /b for their testimony b until the verdict /b of the one concerning whom they testified b is issued? /b Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabba’s objection: b This /b is what b I say: If /b the accused b would be silent until his verdict is issued and /b then b brings witnesses and /b the court b determines them /b to be b conspiring /b witnesses, it will be found that the statement of the court b is /b to b the liability of this /b one, i.e., the witnesses. b Rather, Rabba says: We say to /b the accused: b Do you have witnesses to contradict them? /b If the first witnesses are contradicted as to the facts of the case, no one is liable., b Rav Kahana said: /b We say to the witnesses: b Based on your statements, so-and-so is acquitted. /b The court issues a i pro forma /i declaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. b Abaye and Rava both say: We say to /b the accused: For example, b if you did not kill /b anyone, b do not fear /b the consequences of these proceedings, as you will be acquitted. b Rav Ashi says: /b The court announces: b Whoever knows /b of a reason b to acquit /b the accused b should come and teach /b this reason b concerning him. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the explanation b of Abaye and Rava. Rabbi /b Yehuda HaNasi b says: /b The priest administering the i sota /i rite to the i sota /i says to her: b “If no man has lain with you and if you have not gone astray /b to impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husband…” (Numbers 5:19–20). The priest first states the scenario in which the woman is innocent of adultery.

186. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 204

14b. ולא תיסמי מנחת נסכים ממתני' ולא קשיא כאן בנסכים הבאין עם הזבח כאן בנסכים הבאין בפני עצמן,ואי הוה ליה איגרתא מי אפשר למישלחא והא אמר רבי אבא בריה דרבי חייא בר אבא א"ר יוחנן כותבי הלכות כשורף התורה והלמד מהן אינו נוטל שכר,דרש ר' יהודה בר נחמני מתורגמניה דר"ל כתוב אחד אומר (שמות לד, כז) כתוב לך את הדברים האלה וכתוב אחד אומר (שמות לד, כז) כי על פי הדברים האלה לומר לך דברים שעל פה אי אתה רשאי לאומרן בכתב ושבכתב אי אתה רשאי לאומרן על פה,ותנא דבי רבי ישמעאל כתוב לך את הדברים האלה אלה אתה כותב אבל אין אתה כותב הלכות,אמרי דלמא מילתא חדתא שאני דהא רבי יוחנן ור"ל מעייני בסיפרא דאגדתא בשבתא ודרשי הכי (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמרי מוטב תיעקר תורה ואל תשתכח תורה מישראל,אמר רב פפא השתא דאמרת נסכים הבאין בפני עצמן קריבין אפי' בלילה נזדמנו נסכים בלילה מקדישין בלילה ומקריבין,אמר ליה רב יוסף בריה דרב שמעיה לרב פפא תניא דמסייע לך זה הכלל כל הקרב ביום אינו קדוש אלא ביום וכל הקרב בלילה קדוש (בין ביום בין) בלילה,אמר רב אדא בר אהבה ועלות השחר פוסלת בהן כאברין,כי אתא רב דימי א"ר יוחנן משום ר"ש בן יהוצדק (במדבר כט, לט) אלה תעשו לה' במועדיכם אלו חובות הבאות חובה ברגל,לבד מנדריכם ונדבותיכם לימד על נדרים ונדבות שקרבין בחולו של מועד,ולעולותיכם במה הכתוב מדבר אי בעולת נדר הרי כבר אמור נדריכם ואי בעולת נדבה הרי כבר אמור ונדבותיכם הא אינו מדבר אלא בעולת יולדת ועולת מצורע,ולמנחותיכם במה הכתוב מדבר אי במנחת נדר הרי כבר אמור אי במנחת נדבה הרי כבר אמור הא אינו מדבר אלא במנחת סוטה ובמנחת קנאות,ולנסכיכם ולשלמיכם מקיש נסכים לשלמים מה שלמים ביום אף נסכים ביום ולשלמיכם לרבות שלמי נזיר,א"ל אביי ולימא מר שלמי פסח דאי שלמי נזיר נידר ונידב הוא,דהתניא זה הכלל כל שהוא נידב ונידר קרב בבמת יחיד ושאינו נידב ונידר אינו קרב בבמת יחיד,ותנן המנחות והנזירות קריבין בבמת יחיד דברי ר"מ סמי מכאן נזירות,מי איכא למ"ד דנזיר לאו נידר ונידב הוא והכתיב (שמואל ב טו, ז) מקץ ארבעים שנה ויאמר אבשלום אל המלך אלכה נא ואשלם את נדרי אשר נדרתי לה' בחברון כי נדר נדר עבדך וגו' מאי לאו אקרבן,לא אעיקר נדרו אמר עיקר נדרו בחברון הוה והלא בגשור הוה,אמר רב אחא ואיתימא רבה בר רב חנן לא הלך אבשלום אלא להביא כבשים מחברון ה"נ מסתברא דאי תימא לאקרובי הוא דאזיל שביק ירושלים ואזיל ומקריב בחברון,ואלא מאי להביא כבשים מחברון האי אשר נדרתי לה' בחברון מחברון מיבעי ליה,אלא לעולם לאקרובי ודקא קשיא לך אמאי שבק ירושלים ומקריב בחברון תיקשי לך גבעון דמקום קדוש הוא אלא כיון שהותרו הבמות כל היכא דבעי מקריב,ארבעים שנה למאן תניא רבי נהוראי אומר משום רבי יהושע מקץ ארבעים שנה ששאלו להם מלך דתניא אותה שנה ששאלו להם מלך אותה שנה עשירית של שמואל היתה

14b. b and /b in light of this ruling b he will not delete /b the phrase: b The meal offering /b that accompanies b the libations, from the i baraita /i . And /b instead, the apparent contradiction between the i baraitot /i can be explained as follows: It is b not difficult; here, /b the i baraita /i that states that meal offerings accompanying libations are sacrificed only in the day is referring b to libations that come with /b an animal b offering, /b whereas b there, /b the i baraita /i that permits sacrificing a meal offering that accompanies the libations at night is referring b to libations that come /b to be sacrificed b by themselves, /b i.e., which do not accompany the sacrifice of an offering.,The Gemara raises a difficulty with regard to Rav Dimi’s suggestion to write this opinion in a letter. b And /b even b if he had /b someone to write b a letter /b for him, b would /b it have been b possible to send it? But didn’t Rabbi Abba, son of Rabbi Ḥiyya bar Abba, say /b that b Rabbi Yoḥa said: /b Those b who write i halakhot /i are /b considered b like /b those who b burn the Torah, and one who learns from /b written i halakhot /i b does not receive /b the b reward /b of studying Torah. Evidently, it is prohibited to send i halakhot /i in letters.,Before resolving the difficulty, the Gemara further discusses the prohibition of writing down the Torah: b Rabbi Yehuda bar Naḥmani, the disseminator for Reish Lakish, expounded /b as follows: b One verse says: “Write you these words,” and one verse says, /b i.e., it states later in that same verse: b “For by the mouth of these words” /b (Exodus 34:27). These phrases serve b to say to you: Words that were /b taught b orally you may not recite in writing, and /b words b that are written you may not recite orally, /b i.e., by heart., b And /b furthermore, b the school of Rabbi Yishmael taught: /b The word “these” in the command b “write you these words” /b serves to emphasize that b these /b words, i.e., those recorded in the Written Law, b you may write, but you may not write i halakhot /i , /b i.e., the i mishnayot /i and the rest of the Oral Law., b They said /b in response to the question of how Rav Dimi could propose writing down the i halakha /i in a letter: b Perhaps /b with regard to b a new matter /b it b is different, /b i.e., it might be permitted to write down new material so that it not be forgotten. One proof for this suggestion is b that Rabbi Yoḥa and Reish Lakish /b would b read from a scroll of i aggada /i , /b containing the words of the Sages, b on Shabbat. And /b they did so because b they taught as follows: /b Since one cannot remember the Oral Law without writing it down, it is permitted to violate the i halakha /i , as derived from the verse: b “It is time to work for the Lord; they have made void your Torah” /b (Psalms 119:126). b They said it is better to uproot /b a single i halakha /i of the b Torah, /b i.e., the prohibition of writing down the Oral Torah, b and /b thereby ensure b that the Torah is not forgotten from the Jewish people /b entirely.,§ With regard to Rav Dimi’s differentiation between libations that come with an animal offering and libations that are sacrificed by themselves, b Rav Pappa said: Now that you have said /b that b libations that come by themselves are sacrificed even at night, /b if one b happened /b to have b libations /b of this kind b at night, /b they may be b consecrated /b by placing them in a service vessel b at night and /b they may be b sacrificed /b at night., b Rav Yosef, son of Rav Shemaya, said to Rav Pappa: /b A i baraita /i b is taught that supports your /b opinion. b This is the principle: Any /b offering b that is sacrificed in the day is consecrated /b by being placed in a service vessel b only in the day; but any /b offering b that is sacrificed at night is consecrated both in the day and at night. /b ,With regard to the topic of libations sacrificed by themselves, b Rav Adda bar Ahava says: And dawn disqualifies them, like /b the i halakha /i of b limbs /b of offerings that have had their blood sprinkled during the day. Such limbs are left to burn on the altar all night long, but at dawn they are disqualified and may no longer be placed on the altar.,§ The Gemara returns to discuss the verse: “These you shall offer to the Lord in your appointed seasons, beside your vows, and your voluntary offerings, and your burnt offerings, and your meal offerings, and your libations, and your peace offerings” (Numbers 29:39). b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yehotzadak: “These you shall offer to the Lord in your appointed seasons,” /b i.e., b these /b are the b obligatory /b offerings b that come /b to be sacrificed as b obligatory /b offerings b on the pilgrimage Festival, /b e.g., the burnt offerings of appearance, the Festival offerings, and the additional offerings.,The verse continues: b “Beside your vows and your voluntary offerings.” /b This b teaches with regard to vows and voluntary offerings that they are sacrificed on the intermediate days of a Festival. /b ,The verse further states: b “And your burnt offerings.” /b The Gemara inquires: b With regard to what /b case b is the verse speaking? If /b it is referring b to a vow burnt offering, /b the verse b already said: “Your vows.” And if /b it is referring b to a voluntary burnt offering, /b the verse b already said: “Your voluntary offerings.” Consequently, it is speaking of nothing other than a burnt offering of a woman who gave birth, /b i.e., the lamb that she sacrifices on the forty-first day after giving birth to a son or the eighty-first day after giving birth to a daughter, b and a burnt offering of a leper, /b which is the lamb that is sacrificed after a leper is purified. The verse teaches that these obligatory offerings may be sacrificed on the intermediate days of a Festival.,The verse continues: b “And your meal offerings.” /b The Gemara again asks: b With regard to what /b case b is the verse speaking? If /b it is referring b to a meal offering /b brought in fulfillment of b a vow, /b the verse b already said: /b “Your vows.” b If /b it is referring b to a voluntary meal offering, /b the verse b already said: /b “Your voluntary offerings.” b Consequently, it is speaking of nothing other than /b the b meal offering of a i sota /i , and that /b is the b meal offering of jealousy. /b ,The verse further states: b “And your libations and your peace offerings.” /b The Torah here b juxtaposes libations to peace offerings: Just as peace offerings /b are sacrificed only b during the day, /b not at night, b so too, libations /b are sacrificed only b during the day, /b not at night. Finally, the verse states: b “And your peace offerings.” /b This serves b to include the peace offering of a nazirite, /b which he brings at the completion of his term of naziriteship. This offering may also be sacrificed on the intermediate days of a Festival.,With regard to the last i halakha /i , b Abaye said to /b Rav Dimi, when he cited this statement in the name of Rabbi Yoḥa: b But let the Master say /b that the phrase “and your peace offerings” serves to include the b peace offering /b that is brought together with b a Paschal offering. /b This offering is sacrificed on the fourteenth of Nisan by a large group of people when they will not receive enough meat from their Paschal offering to feed them all. The suggested derivation from the verse is that if a peace offering separated for this purpose was not sacrificed on the fourteenth of Nisan, it may be brought during the intermediate days of the Festival. Abaye further adds: It is more reasonable to include this peace offering, b as, if /b the verse is referring to b the peace offering of a nazirite, it is /b already included by the verse in the categories of offerings that are b vowed or contributed /b voluntarily.,Abaye elaborates: b As isn’t it taught /b in a i baraita /i : b This is the principle: Any /b offering b that is vowed or contributed /b voluntarily, e.g., a burnt offering or a peace offering, b is sacrificed on a private altar. And /b any offering b that is not vowed or contributed /b voluntarily b may not be sacrificed on a private altar. /b , b And we learned /b in another i baraita /i : b The meal offerings and the /b offerings of b a nazirite are sacrificed on a private altar; this is the statement of Rabbi Meir. /b It is clear from these i baraitot /i that the peace offering of a nazirite belongs in the category of offerings that are vowed or contributed voluntarily. If so, there is no need for it to be included separately by the verse. Rav Dimi replied to Abaye: b Delete /b the phrase: offering of b a nazirite from here, /b i.e., from the i baraita /i that considers it an offering that is vowed or contributed voluntarily. Only the nazirite vow itself is classified as voluntary; once the vow has been uttered, the ensuing offerings are obligatory.,The Gemara asks: b Is there one who said that /b the offering of b a nazirite is not vowed or contributed /b voluntarily? b But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: Please let me go and pay my vow, which I have vowed to the Lord, in Hebron. For your servant vowed a vow /b while I dwelled at Geshur in Aram, saying: If the Lord shall indeed bring me back to Jerusalem, then I will serve the Lord” (II Samuel 15:7–8). The Gemara explains the difficulty: b What, is it not /b the case that Absalom asked his father for permission for him to go to Hebron b to /b sacrifice b an offering /b on a private altar?,The Gemara answers: b No, /b Absalom did not go to Hebron to sacrifice his nazirite offerings. Rather, Absalom actually b said that /b he undertook b the principal vow /b to be a nazirite when he was in Hebron. The Gemara asks: b Was his principal vow /b to be a nazirite in fact uttered b in Hebron? But wasn’t /b the vow made when Absalom was b in Geshur? /b After all, the verse states explicitly: “For your servant vowed a vow while I dwelled at Geshur.”, b Rav Aḥa said, and some say /b that it was b Rabba bar Rav Ḥa /b who said: The verse means that b Absalom went to Hebron only /b in order b to bring sheep /b specifically from there. The Gemara adds that b this also stands to reason, as, if you say that /b Absalom b went /b to Hebron b to sacrifice /b his offering, would he have b abandoned Jerusalem and gone to sacrifice in Hebron? /b ,The Gemara rejects Rabba bar Rav Ḥa’s answer: b But rather, what /b is our explanation of the verse? That Absalom went b to bring sheep from Hebron? /b If so, b this /b verse that states: “Please let me go and pay my vow, b which I have vowed to the Lord, in Hebron” /b (II Samuel 15:7), b should /b instead b have /b stated: Which I have vowed to the Lord b from Hebron. /b , b Rather, /b the Gemara explains that b actually /b Absalom did go to Hebron b to sacrifice /b his peace offering as a nazirite. b And that /b which is b difficult for you, /b i.e., b why /b Absalom b abandoned Jerusalem and sacrificed /b his offering b in Hebron, /b should not pose a difficulty for you; rather, it is the question of why Absalom did not sacrifice his offering in b Gibeon /b that b should pose a difficulty for you, as /b at that time the Tabernacle and the communal altar were in Gibeon, and b it was a sanctified place. /b Why, then, did Absalom go to Hebron rather than Gibeon? b Rather, since the /b private b altars were permitted, /b he was permitted to b sacrifice wherever he wished, /b and he chose to go to Hebron. There was no reason for him to choose to go to Gibeon rather than any private altar.,The verse states that Absalom submitted his request to his father “at the end of forty years.” The Gemara asks: b Forty years, according to whose /b counting, i.e., forty years from when? It b is taught /b in a i baraita /i that b Rabbi Nehorai says in the name of Rabbi Yehoshua: /b The verse is referring b to the end of forty years /b from b when /b the Jewish people b requested for themselves a king, /b in the days of Samuel (see I Samuel, chapter 8). b As it is taught /b in a i baraita /i : With regard to b that year when they requested for themselves a king, that year was the tenth /b year of the leadership b of Samuel. /b

187. Hilary of Poitiers, On Psalms, 2.2., 2.3, 59.2, 131.24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 65

188. Augustine, The City of God, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •angelic descent, oral traditions about Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 188

189. Philostorgius, Historia Ecclesiastica, 7.10, 7.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218

190. Macrobius, Saturnalia, 1.15.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •memory, cultural, oral tradition and Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 327

191. Justinian, Novellae, 146 (5th cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 226

192. Justinian, Novellae, 146 (5th cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 226

193. Ammonius Hermiae, In Aristotelis Categorias Commentarius, 10-11, 112-120, 182, 28, 30, 308-309, 31, 310-311, 40, 42, 46-50, 9, 29 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 119

194. Anon., Avot Derabbi Nathan A, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 616

195. Anon., Avot Derabbi Nathan B, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 393

196. Jerome, Orig., 58 Tagged with subjects: •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 63

197. Callistratus, De Cognitionibus (Dig., 8.4-8.6 Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 112

198. Anon., 4 Ezra, 14.22-14.25, 14.42-14.47 Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 24, 25

14.22. If then I have found favor before thee, send the Holy Spirit into me, and I will write everything that has happened in the world from the beginning, the things which were written in thy law, that men may be able to find the path, and that those who wish to live in the last days may live." 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.24. But prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly; 14.25. and you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished. 14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night. 14.43. As for me, I spoke in the daytime and was not silent at night. 14.44. So during the forty days ninety-four books were written. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge."

199. Anon., Midrash Hagadol, None Tagged with subjects: •genesis, oral interpretive tradition of •angelic descent, oral traditions about Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 212

200. Anon., Letter of Aristeas, 30 Tagged with subjects: •oral tradition Found in books: Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 89

30. and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am

201. Clement of Alexandria, Ap. Eus. H.E., 69 Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 210

202. Dead Sea Scrolls, 4Q525, -, 0, 1, 3, 9, / Tagged with subjects: •nan Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 8

203. Anon., Apostolic Church Order, 17.2, 20.1, 23.3 Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 250

204. New Testament, Q Source, 11.42 Tagged with subjects: •tradition, oral Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 49

205. Demosthenes, Orations, 19.16 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 141

206. Anon., Schol. Aeschin., 2.175 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140

207. Ps.-Demosthenes, Orations, 59.97-59.103 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140

208. Lycurgus, Or., 1.90 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 141

211. Megillat Ta‘Anit (Scroll of Fasting), Scholion P, None Tagged with subjects: •oral tradition Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 194

212. Babylonian Talmud, Zevahim, None Tagged with subjects: •oral, tradition Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 124

52b. ושאינו נשאר לא ימצה תרי תנאי ואליבא דר' ישמעאל,אמר רמי בר חמא האי תנא סבר שירים מעכבי דתניא (ויקרא ו, יט) הכהן המחטא אותה אותה שניתן דמה למעלה ולא אותה שניתן דמה למטה,אמרת וכי מאין באתה מכלל שנאמר (דברים יב, כז) ודם זבחיך ישפך על מזבח וגו' למדנו לניתנין במתן ארבע שאם נתנן במתנה אחת כיפר יכול אף הניתנין למעלה שנתנן למטה כיפר,ודין הוא נאמרו דמים למעלה ונאמרו דמים למטן מה דמים האמורים למטן שנתנן למעלן לא כיפר אף דמים האמורים למעלן אם נתן למטה לא כיפר,לא אם אמרת בתחתונים שניתנין בנתינה למעלה שאין סופן למעלן לא כיפר תאמר בעליונים שנתנן למטה שיש מהן קרב למטה,דמים (שיריים) הפנימיים יוכיחו שיש מהן קרב בחוץ ואם נתנן בתחלה בחוץ לא כיפר,לא אם אמרת בדמים הפנימיים שאין מזבח הפנימי ממרקן תאמר בעליונים שהרי קרנות ממרקות אותן אם נתנן למטה כשרים,ת"ל אותה אותה שניתן דמים למעלה ולא שניתן דמה למטה,מאי שאין מזבח הפנימי ממרקן לאו אלו שיריים,א"ל רבא אי הכי תיתי בק"ו,מה שיריים הפנימיים שסופן חובה בחוץ עשאן בתחלה בחוץ לא כיפר הניתנין למעלה שאין סופן חובה למטה ועשאן בתחלה למטה אינו דין שלא כיפר,אלא אין מזבח הפנימי ממרקן בלבד אלא פרוכת,תנו רבנן (ויקרא טז, כ) וכלה מכפר אם כיפר כלה ואם לא כיפר לא כלה דברי ר' עקיבא אמר לו רבי יהודה מפני מה לא נאמר אם כלה כיפר אם לא כלה לא כיפר שאם חיסר אחת מכל המתנות לא עשה ולא כלום,מאי בינייהו רבי יוחנן ורבי יהושע בן לוי חד אמר משמעות דורשין איכא בינייהו וחד אמר שיריים מעכבין איכא בינייהו,תסתיים דר' יהושע בן לוי הוא דאמר שיריים דמעכבי דא"ר יהושע בן לוי לדברי האומר שיריים מעכבין מביא פר אחד ומתחיל בתחלה בפנים,אטו ר' יוחנן לית ליה הא סברא והאמר ר' יוחנן תנא ר' נחמיה כדברי האומר שירים מעכבין,אלא כדברי האומר ולאו להני תנאי הכא נמי כדברי האומר ולאו להני תנאי:, big strongמתני׳ /strong /big חטאות הצבור והיחיד אלו הן חטאות הצבור שעירי ראשי חדשים ושל מועדות שחיטתן בצפון וקיבול דמן בכלי שרת בצפון ודמן טעון ארבע מתנות על ארבע קרנות כיצד

52b. b And that which does not remain, /b i.e., if there is no blood remaining, b he shall not squeeze /b it b out. /b This indicates that failure to squeeze the blood does not disqualify the offering. The Gemara answers: There are b two i tanna’im /i , and /b they disagree b with regard to /b the opinion b of Rabbi Yishmael. /b ,The Gemara continues its discussion of the remainder of the blood. b Rami bar Ḥama says: This /b following b i tanna /i holds /b that failure to pour the b remainder /b of the blood of offerings whose blood is sprinkled inside the Sanctuary b disqualifies /b the offering, b as it is taught /b in a i baraita /i : b “The priest that sacrifices it for sin /b shall eat it” (Leviticus 6:19). The verse states the word “it” to teach that b it, /b the offering b whose blood was sprinkled /b correctly, b above /b the red line of the altar, is valid, and the priest may eat the meat. b But /b this is b not /b so for an offering b whose blood was sprinkled below /b the red line, which is disqualified.,The i baraita /i continues: b You said /b this, b but from where did you come? /b In other words, why would one think that such an offering is valid, so that the verse needs to teach that it is not? The i baraita /i explains: b From the fact that it is stated: /b “And you shall offer your burnt offerings, the flesh and the blood, upon the altar of the Lord your God; b and the blood of your offerings shall be poured out against the altar /b of the Lord your God, and you shall eat the flesh” (Deuteronomy 12:27), b we learned /b that b with regard to /b those offerings whose blood is b placed with four placements /b on the corners of the altar, b that if /b the priest b placed them with /b only b one placement, he has effected atonement. /b Therefore, since it is derived that if the priest does not present the blood on the specified corners of the altar, the offering is nevertheless valid, one b might /b have thought that blood b that /b should have been b placed above /b the red line but b that one placed below /b the red line b effects atonement as well, /b and the offering is valid.,The i baraita /i continues: b And /b it would seem there b is a logical inference /b to counter this logic. b It is stated /b that b blood /b is to be sprinkled b above /b the red line, referring to the blood of an animal sin offering, which is to be sprinkled on the corners on the upper half of the altar, b and it is stated /b that b blood /b is to be sprinkled b below /b the red line, referring to the blood of a bird sin offering, which is to be sprinkled on the lower half of the altar. b Just as /b with regard to the b blood /b about b which /b it b is stated /b that it is to be b below /b the red line, if it is a case b where one placed /b it b above /b the red line, it does b not effect atonement, /b as the Sages derived from the verse: “And he shall sprinkle of the blood of the sin offering upon the side of the altar, and the remainder of the blood shall be squeezed out at the base of the altar; it is a sin offering” (Leviticus 5:9), b so too, /b with regard to the b blood, /b about b which /b it b is stated /b that it is to be b above /b the red line, if it is a case b where one placed /b it b below /b the red line, it does b not effect atonement. /b ,This logical inference is rejected: b No, if you said /b that this is the i halakha /i b with regard to /b the blood of a bird sin offering, which is to be sprinkled b below /b the red line b that was placed with a placement above /b the red line, that may be b because they will not ultimately /b be sprinkled b above. /b For this reason it does b not effect atonement. Shall you /b also b say /b that this is the i halakha /i b with regard to /b the blood that is to be sprinkled b above /b the red line, i.e., the blood of an animal sin offering, but b which one placed below /b the red line, that it will not effect atonement? The blood that is to be sprinkled above the red line is different, b as /b some b of it is sacrificed below /b the red line, when the remainder of the blood is poured on the base of the altar.,The i baraita /i responds: The b blood /b that is placed b inside /b the Sanctuary b will prove /b it, b as /b some b of it is sacrificed outside, but if /b the priest b initially placed /b the blood on the altar b outside /b the Sanctuary it does b not effect atonement. /b ,The i baraita /i rejects this proof: b No, if you said /b that this is the i halakha /i b with regard to /b the b blood /b that is placed b inside /b the Sanctuary, concerning b which the inner altar does not complete /b the atonement, as they require additional blood placements, b shall you /b also b say /b that this is the i halakha /i b with regard to /b the blood offered b above /b the red line, i.e., the blood of an animal sin offering, concerning b which /b the b corners /b of the altar b complete /b the atonement? Accordingly, it is possible to say that b if one placed them below /b the red line b they are valid. /b ,The i baraita /i concludes: To counter this reasoning, b the verse states /b with regard to an animal sin offering that is sacrificed outside: “The priest that sacrifices b it /b for sin shall eat it” (Leviticus 6:19), to emphasize that b it, /b the offering b whose blood was placed /b correctly, b above /b the red line of the altar, is valid, and the priest may eat the meat. b But /b this is b not /b so for an offering b whose blood was placed below /b the red line, which is disqualified.,Rami bar Ḥama proves his point: b What /b does the i baraita /i mean when it says: If you said that this is the i halakha /i with regard to the blood that is placed inside the Sanctuary, concerning b which the inner altar does not complete /b the atonement? What is required to complete the atonement? Is it b not /b referring to b this remainder /b of the blood and is teaching that failure to pour the remainder of the blood on the base of the altar disqualifies the offering?, b Rava said to /b Rami bar Ḥama: b If so, /b that the i tanna /i of the i baraita /i holds that failure to pour the remainder of the blood of the offerings whose blood is sprinkled inside the Sanctuary disqualifies the offering, you could b derive /b the i halakha /i that if the priest sprinkled the blood below the red line the offering is disqualified b via an i a fortiori /i /b inference., b Just as /b it is with regard to b the remainder /b of the blood of the offerings b of the inner /b altar, concerning b which their ultimate /b rite, pouring on the base of the altar, is b obligatory on the external /b altar, but if the priest b initially performed /b the rite of placing the blood b on the external /b altar, it does b not effect atonement, /b with regard to those offerings whose blood b is placed above /b the red line, concerning b which their ultimate /b rite, pouring on the base of the altar, is b not obligatory below /b the red line of the altar, b and /b the priest b initially performed /b the rite of placing the blood b below /b the red line, b is it not logical that /b it does b not effect atonement? /b Since the i baraita /i does not advance this claim, but derived the i halakha /i from a verse, this indicates that pouring the remainder of the blood is not obligatory.,Rava continues: b Rather, /b when the i baraita /i states that the blood of the offerings offered inside the Sanctuary are those concerning which the inner altar does not complete the atonement it means that b the inner altar does not complete /b the atonement b alone, /b but b rather /b requires that blood also be sprinkled inside the Sanctuary on the b Curtain /b separating the Sanctuary and Holy of Holies.,§ b The Sages taught /b in a i baraita /i : The verse states concerning the sacrificial rite performed by the High Priest on Yom Kippur: b “And when he has finished atoning /b for the Sanctuary, and the Tent of Meeting, and the altar, he shall present the live goat” (Leviticus 16:20). This verse indicates that b if he performed /b the b atonement, he has finished /b the service, b but if he did not perform /b the b atonement, he has not finished. /b This is b the statement of Rabbi Akiva. Rabbi Yehuda said to him: For what /b reason b do we not say: If he finished, he has performed atonement, /b but b if he did not finish, he has not performed atonement? /b This derivation would indicate b that if one of any of the /b blood b placements is lacking /b it is as though b he did nothing. /b ,The Gemara clarifies the two opinions: b What /b is the difference b between them? Rabbi Yoḥa and Rabbi Yehoshua ben Levi /b engaged in a dispute concerning this. b One says /b that b interpretation of the meaning /b of the verse b is /b the difference b between them, /b i.e., there is no halakhic difference between them but only a dispute as to how to interpret the verses. b And one says /b that b there is /b a difference b between them /b with regard to whether failure to pour the b remainder /b of the blood at the base of the altar b disqualifies /b the offering. According to Rabbi Akiva, it does not disqualify the offering, whereas Rabbi Yehuda maintains that it does disqualify the offering.,The Gemara suggests: b It may be concluded that Rabbi Yehoshua ben Levi is /b the one b who says /b that Rabbi Akiva and Rabbi Yehuda disagree as to whether or not failure to pour the b remainder /b of the blood on the altar b disqualifies /b the offering. b As Rabbi Yehoshua ben Levi says: According to the statement of the one who says /b that failure to pour the b remainder /b of the blood on the base of the altar b disqualifies /b the offering, if the priest finished placing the blood on the inner altar and the blood was spilled before he poured the remainder on the external altar, he must b bring one bull /b and slaughter it, b and begin /b the sprinkling of the blood as he did b initially on the inner /b altar, so that there will be blood remaining from the sprinkling, and then he pours the remainder of the blood on the external altar. Rabbi Yehoshua ben Levi discusses the opinion that failure to pour the remainder of the blood on the base of the altar disqualifies the offering, apparently in reference to the i baraita /i cited here.,The Gemara asks: b Is that to say /b that b Rabbi Yoḥa does not /b agree with b this reasoning? But doesn’t Rabbi Yoḥa /b himself b say /b (111a): b Rabbi Neḥemya taught /b a i halakha /i b in accordance with the statement of the one who says /b that failure to pour the b remainder /b of blood b disqualifies /b the offering? Rabbi Yoḥa also discusses the opinion of a i tanna /i who holds that failure to pour the remainder of blood disqualifies the offering, apparently in reference to the i baraita /i cited here., b Rather, /b there is no proof that Rabbi Yoḥa is referring to the dispute between Rabbi Akiva and Rabbi Yehuda. He is stating a i halakha /i b in accordance with the statement of the one who says /b that it disqualifies the offering, whichever i tanna /i that may be, b but /b he is b not /b referring b to /b the dispute between b these i tanna’im /i . Here too, /b Rabbi Yehoshua ben Levi is stating a i halakha /i b in accordance with the statement of the one who says /b that it disqualifies the offering, whichever i tanna /i that may be, b but /b he is b not /b referring b to /b the dispute between b these i tanna’im /i . /b , strong MISHNA: /strong These are the i halakhot /i of b the communal and the individual sin offerings. These are the communal sin offerings: Goats of the New Moon and of the Festivals. Their slaughter /b is b in the north /b of the Temple courtyard, b and /b the b collection of their blood in a service vessel /b is b in the north, and their blood requires four placements on the four corners of the altar. How /b did the priest do so?

213. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.8 Tagged with subjects: •tradition,, oral Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 194

214. Stesichorus, Fragments, 187 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 8

215. Anon., Shemoneh Esreh, 0 Tagged with subjects: •oral tradition Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 272

216. Anon., Challah, 4.2-4.3 Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 5, 87

217. Epigraphy, Ml, None Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 110

218. Andocides, Orations, 3.2-3.9 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140

219. Anon., Infancy Gospel of Thomas, 6.3 Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 87

223. Anon., '2 Clement, 19.1 Tagged with subjects: •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55

224. Anon., '1 Clement, 47.1 Tagged with subjects: •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54

225. Aeschines, Or., 1.23-1.24, 2.172-2.176, 3.182-3.187 Tagged with subjects: •oral tradition •sources,, deriving from oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154

226. Philippus Sidetes, Fragments De Boor 1888, 6 Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 223

227. Papias, Fragments, 10-11 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 224

228. Lysias, Orations, 2.48-2.53 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140

229. Clement of Alexandria, Fgrh 688, None Tagged with subjects: •traditions, oral Found in books: Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 134

230. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 145

231. New Testament, '2 Peter, 3.15-3.16 Tagged with subjects: •traditions, oral Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54

233. Epigraphy, Ig Ii, 13523 Tagged with subjects: •oral tradition, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 218

234. Papyri, P.Berl., 13.446 Tagged with subjects: •inheritance, oral tradition Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 156

235. Papyri, P.Cair.Zen., 59034 Tagged with subjects: •kernel, historical, in oral tradition Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 83

236. Andocides, Orations, 3.2-3.9 Tagged with subjects: •oral tradition Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 140

237. Asterius, Pg, None Tagged with subjects: •literature, rabbinic, and oral traditions Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139

238. Anon., Gospel of Pseudo-Matthew, 7.38.1 Tagged with subjects: •oral tradition Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 87

239. Dead Sea Scrolls, 4Q471 (4Qpolemical Text), None Tagged with subjects: •oral tradition Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 3

Tiresias: The Ancient Mediterranean Religions Source Database