1. Hebrew Bible, Leviticus, 26.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70| 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", | 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.", |
|
2. Hebrew Bible, Psalms, 29.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 23| 29.7. "קוֹל־יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ׃", | 29.7. "The voice of the LORD heweth out flames of fire.", |
|
3. Hebrew Bible, Numbers, 14.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 23| 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", | 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", |
|
4. Hebrew Bible, Hosea, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 66 | 2.10. "For she did not know that it was I that gave her The corn, and the wine, and the oil, And multiplied unto her silver and gold, Which they used for Baal.", |
|
5. Hebrew Bible, Exodus, 21.15, 21.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 23| 21.15. "וּמַכֵּה אָבִיו וְאִמּוֹ מוֹת יוּמָת׃", 21.17. "וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת׃", | 21.15. "And he that smiteth his father, or his mother, shall be surely put to death. .", 21.17. "And he that curseth his father or his mother, shall surely be put to death.", |
|
6. Hebrew Bible, Deuteronomy, 1.5, 6.5-6.8, 22.19-22.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •oral tora, human vs. divine source of authority •orality, v, vi Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 71; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 10, 23, 111| 1.5. "בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 22.19. "וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃", 22.21. "וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 22.22. "כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 22.23. "כִּי יִהְיֶה נער [נַעֲרָה] בְתוּלָה מְאֹרָשָׂה לְאִישׁ וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ׃", 22.24. "וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 22.25. "וְאִם־בַּשָּׂדֶה יִמְצָא הָאִישׁ אֶת־הנער [הַנַּעֲרָה] הַמְאֹרָשָׂה וְהֶחֱזִיק־בָּהּ הָאִישׁ וְשָׁכַב עִמָּהּ וּמֵת הָאִישׁ אֲשֶׁר־שָׁכַב עִמָּהּ לְבַדּוֹ׃", 22.26. "ולנער [וְלַנַּעֲרָה] לֹא־תַעֲשֶׂה דָבָר אֵין לנער [לַנַּעֲרָה] חֵטְא מָוֶת כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל־רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה׃", 22.27. "כִּי בַשָּׂדֶה מְצָאָהּ צָעֲקָה הנער [הַנַּעֲרָה] הַמְאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ׃", 22.28. "כִּי־יִמְצָא אִישׁ נער [נַעֲרָה] בְתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ וְנִמְצָאוּ׃", 22.29. "וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הנער [הַנַּעֲרָה] חֲמִשִּׁים כָּסֶף וְלוֹ־תִהְיֶה לְאִשָּׁה תַּחַת אֲשֶׁר עִנָּהּ לֹא־יוּכַל שַׁלְּחָה כָּל־יָמָיו׃", | 1.5. "beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 22.19. "And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.", 22.20. "But if this thing be true, that the tokens of virginity were not found in the damsel;", 22.21. "then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.", 22.22. "If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.", 22.23. "If there be a damsel that is a virgin betrothed unto a man, and a man find her in the city, and lie with her;", 22.24. "then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee.", 22.25. "But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.", 22.26. "But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.", 22.27. "For he found her in the field; the betrothed damsel cried, and there was none to save her.", 22.28. "If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found;", 22.29. "then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days.", |
|
7. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 10, 111| 1.8. "לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃", | 1.8. "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.", |
|
8. Hebrew Bible, Isaiah, 29.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 66| 29.13. "וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃", | 29.13. "And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;", |
|
9. Hebrew Bible, Amos, 8.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 120| 8.12. "וְנָעוּ מִיָּם עַד־יָם וּמִצָּפוֹן וְעַד־מִזְרָח יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת־דְּבַר־יְהוָה וְלֹא יִמְצָאוּ׃", | 8.12. "And they shall wander from sea to sea, And from the north even to the east; They shall run to and fro to seek the word of the LORD, And shall not find it.", |
|
| 10. Solon, Fragments, 5.1-5.2 (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 |
11. Hebrew Bible, Nehemiah, 9.25-9.26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 66, 70| 9.25. "וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃", 9.26. "וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃", | 9.25. "And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness.", 9.26. "Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations.", |
|
12. Thucydides, The History of The Peloponnesian War, 1.89-1.117, 1.120, 1.126, 1.126.3-1.126.12, 6.54 (5th 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, 6, 52, 146| 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. | 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. |
|
13. Herodotus, Histories, 1.30.3, 5.66.2, 5.66, 5.69-73.1, 5.71, 5.72.4, 5.72.3, 5.72.2, 5.72.1, 5.74, 5.75, 5.76, 5.77, 5.78, 5.90.2, 5.91.2, 6.131.1, 7.140, 7.141, 7.142.1, 7.142 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 217 | 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact" Vainly does Pallas strive to appease great Zeus of Olympus; /l l Words of entreaty are vain, and so too cunning counsels of wisdom. /l l Nevertheless I will speak to you again of strength adamantine. /l l All will be taken and lost that the sacred border of Cecrops /l l Holds in keeping today, and the dales divine of Cithaeron; /l l Yet a wood-built wall will by Zeus all-seeing be granted /l l To the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact" Await not the host of horse and foot coming from Asia, /l l Nor be still, but turn your back and withdraw from the foe. /l l Truly a day will come when you will meet him face to face. /l l Divine Salamis, you will bring death to women's sons /l l When the corn is scattered, or the harvest gathered in. /l /quote |
|
14. 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 | |
|
| 15. 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 |
| 16. 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 |
| 17. Aeschines, Letters, 3.182-3.187 (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, 154 |
| 18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 13.2-13.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 80 |
| 19. Dead Sea Scrolls, Damascus Covenant, 13.2-13.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 80 |
| 20. Livy, History, 1.43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sources,, deriving from oral tradition Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154 |
21. Tosefta, Shabbat, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 21| 13.1. "האורג שני חוטין [ע\"ג הנס] וע\"ג האימרא ה\"ז חייב ר' אלעזר אומר אפי' אחד האורג שני חוטין ע\"ג שפה על [רחב] שלשה בתים ה\"ז חייב [האורג שלשה חוטין בתחלה ה\"ז חייב] למה זה דומה לצלצל קטן שארג בו שני חוטין על רוחב שלשה בתים והאורג שלשה [בתים] מתחלה ה\"ז חייב.", 13.1. "[שותין] מי זבלין מי דקלין וכוס עקרין ומדיח בהן פניו ידיו ורגליו לא ידיח בהן את הסנדל ר' יוחנן הסנדלר מתיר רבי שמעון בן גמליאל אומר האשה רוחצת בנה ביין אע\"פ שמתכוונת לרפואה.", | |
|
22. Josephus Flavius, Jewish War, 2.119-2.166 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish, oral Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 102 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 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. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. |
|
23. Mishnah, Arakhin, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 23| 3.5. "בַּמּוֹצִיא שֵׁם רָע לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד שֶׁהוֹצִיא שֵׁם רַע עַל הַגְּדוֹלָה שֶׁבַּכְּהֻנָּה וְעַל הַקְּטַנָּה שֶׁבְּיִשְׂרָאֵל, נוֹתֵן מֵאָה סֶלַע. נִמְצָא הָאוֹמֵר בְּפִיו יָתֵר מִן הָעוֹשֶׂה מַעֲשֶׂה. שֶׁכֵּן מָצִינוּ, שֶׁלֹּא נֶחְתַּם גְּזַר דִּין עַל אֲבוֹתֵינוּ בַמִּדְבָּר אֶלָּא עַל לָשׁוֹן הָרַע, שֶׁנֶּאֱמַר (במדבר יד), וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: \n", | 3.5. "The law of the defamer is sometimes lenient and sometimes strict.How so? Whether he defamed a girl from among the best of the priestly stock or the humblest in Israel, he must pay one hundred selas. Thus it turns out that he who speaks with his mouth suffers more than he that commits an act. For thus we have also found that the judgment against our fathers in the wilderness was sealed only because of their evil tongue, as it is written: “Yet you have tested me these ten times, and you have not listened to My voice” (Numbers 14:22).", |
|
24. Mishnah, Avot, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 106| 2.4. "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:", | 2.4. "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.", |
|
| 25. Tosefta, Yevamot, 1.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tradition, and individual •oral tradition, and violence •violence, and orality Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 63 |
| 26. Tosefta, Arakhin, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 22 |
27. Mishnah, Orlah, 3.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 71| 3.9. "סְפֵק עָרְלָה, בְּאֶרֶץ יִשְׂרָאֵל אָסוּר, וּבְסוּרְיָא מֻתָּר, וּבְחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵחַ, וּבִלְבַד שֶׁלֹּא יִרְאֶנּוּ לוֹקֵט. כֶּרֶם נָטוּעַ יָרָק, וְיָרָק נִמְכָּר חוּצָה לוֹ, בְּאֶרֶץ יִשְׁרָאֵל אָסוּר, וּבְסוּרְיָא מֻתָּר, וּבְחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵט, וּבִלְבַד שֶׁלֹּא יִלְקֹט בַּיָּד. הֶחָדָשׁ, אָסוּר מִן הַתּוֹרָה בְּכָל מָקוֹם. וְהָעָרְלָה, הֲלָכָה. וְהַכִּלְאַיִם, מִדִּבְרֵי סוֹפְרִים: \n", | 3.9. "Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted, and outside the land one may go down and purchase [from a non-Israelite] as long as he has not seen him gathering it. A vineyard planted with vegetables [which are kilayim], and they [the vegetables] are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted; outside the land one may go down and purchase them as long as he does not gather [them] with [one’s own] hand. New [produce] is prohibited by the Torah in all places. And orlah is a halachah. And kilayim are an enactment of the scribes.", |
|
28. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70| 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.", |
|
29. New Testament, Colossians, 2.8, 2.20-2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 67| 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε 2.21. Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, 2.22. ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων; | 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices, 2.21. "Don't handle, nor taste, nor touch" 2.22. (all of which perish with use), according to the precepts and doctrines of men? |
|
30. New Testament, Galatians, 1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 67| 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. | 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. |
|
31. New Testament, Philippians, 3.5-3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 67| 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. | 3.5. 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. |
|
32. New Testament, Mark, 7.5-7.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 66, 67| 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; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. | 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?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." |
|
33. New Testament, Matthew, 5.20-5.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 72| 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. | 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. |
|
34. Mishnah, Berachot, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 22| 3.4. "בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: \n", | 3.4. "One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them.", |
|
| 35. Mishnah, Megillah, 3.4-4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 22 |
36. Josephus Flavius, Jewish Antiquities, 13.294-13.297, 18.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •law divine/mosaic/jewish, oral Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 102 | 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. 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; |
|
37. Tosefta, Berachot, 2.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 22| 2.12. "הזבין והזבות והנדות והיולדות מותרין לקרות בתורה ולשנות במשנה במדרש בהלכות ובאגדות ובעלי קריין אסורין בכולן ר' יהודה אומר <אבל> שונה הוא בהלכות הרגילות ובלבד שלא יציע את המשנה.", | |
|
| 38. Tosefta, Zevahim, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 69 |
39. 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. |
|
40. Tosefta, Peah, 1.1-1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 21, 111| 1.1. "אלו מפסיקין לפאה הנחל והשלולית ודרך היחיד ודרך הרבים ושביל היחיד ושביל הרבים הקבוע בימות החמה ובימות הגשמים הבור והניר והזרע אחר וקוצר לשחת [ושלשה] תלמים של פתיח ואמת המים שאינה יכולה להקצר כאחת א\"ר יהודה אם עומד באמצע [וקוצר] מכאן ומכאן מפסיק ואם לאו אינו מפסיק אכלה חגב אכלה גובאי קרסמוה נמלים ושברתה הרוח או בהמה הכל מודים שאם חרש מפסיק ואם לאו אינו מפסיק.", 1.1. "אלו דברים שאין להם שיעור: הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה. פאה יש לה שיעור מלמטה ואין לה שיעור מלמעלה. העושה כל שדהו פאה אינה פאה.", 1.2. "אלו הדברים נפרעין מן האדם בעולם הזה והקרן קיימת לו לעולם הבא: על ע\"ז ועל ג\"ע ועל שפיכת דמים. ועל לשה\"ר כנגד כולם.", 1.3. "זכות יש לה קרן ויש לה פירות שנא' (ישעיהו ג) אמרו צדיק כי טוב כי פרי מעלליהם יאכלו. עבירה יש לה קרן ואין לה פירות שנא' (שם) אוי לרשע רע כי גמול ידיו יעשה לו .ומה אני מקיים ויאכלו מפרי דרכם אלא עבירה שעושה פירות יש לה פירות ושאינה עושה פירות אין לה פירות.", 1.4. "מחשבה טובה [מצרפה למעשה] מחשבה רעה אין הקב\"ה מצרפה שנא' (תהילים סו) און אם ראיתי בלבי [לא ישמע ה'] ומה אני מקיים (ירמיהו ו) הנה אנכי מביא רעה פרי מחשבותכם אלא מחשבה טובה שעושה טובה המקום מצרפה למעשה ושאינה עושה טובה] אין הקב\"ה מצרפה למעשה.", | 1.1. "These are the things that have no set amount: the peah, the bikkurim, the r'iyah, charity, and learning Torah. Peah has a minimum amount but does not have a maximum amount. [If] one makes his entire field peah, it is not peah.", 1.2. "These are the things that are [constantly] subtracting from a person['s ultimate reward] in this world while the principal remains for him in the world to come: idolatry, sexual perversion, and murder; and slander is equal to all of them.", 1.3. "A good deed has immediate and future benefit, as it is stated (Isaiah 3:10), \"Say ye of the righteous, that it shall be well with him, for they shall eat the fruit of their doings.\" A transgression has immediate damage but no future damage [for the transgressor], as it is stated (Isaiah 3:11), \"Woe unto the wicked! It shall be ill with him, for the work of his hands shall be done to him.\" How, then, am I to understand \"[The wicked] shall eat of the fruit of their own way\" (Proverbs 1:31)? Rather, when a transgression damages, it has immediate damage, and when it does not damage, it has no immediate damage.", 1.4. "A good thought [Hashem] combines to action; a bad thought Hashem does not combine to action, as it is stated, \"If I had regarded iniquity in my heart [the Lord would not hear].\" How, then, am I to understand \"Behold I am bringing evil, fruit of your thoughts?\" Rather, a good thought that does good Hashem combines to action, and that which does not do good Hashem does not combine to action.", |
|
41. 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. |
|
| 42. Tosefta, Oholot, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 27 |
43. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 120| 1.1. "חמשה דברים היה ר\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.", 1.1. "כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה' וגו' ישוטטו לבקש את דבר ה' ולא ימצאו דבר ה' זו נבואה דבר ה' זה הקץ דבר ה' שלא יהא דבר מד\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.", | 1.1. "When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"...", |
|
44. Tosefta, Niddah, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 69| 1.3. "רבי אליעזר אומר ארבע נשים דיין שעתן בתולה מעוברת מניקה וזקנה אמר רבי יהושע אני לא שמעתי אלא בתולה. אמר לו רבי אליעזר אין אומרים למי שלא ראה את החדש יבא ויעיד אלא למי שראה. אתה לא שמעת ואנחנו שמענו. אתה שמעת אחת ואנחנו שמענו ארבע כל ימיו של ר\"א היו העם נוהגין כדבריו אחר שמת ר\"א החזיר רבי יהושע את הדברים ליושנן והלכה כרבי אליעזר.", | |
|
45. Tosefta, Parah, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 27| 4.7. "שש מעלות בחטאת בכל מקום. מזין מי חטאת ואפר חטאת בכל מקום. עם הארץ שאמר טהור אני לחטאת מקבלין אותו. כלים הללו טהורין לחטאת מקבלין הימנו. טבל להזאות ולא הזה אוכל בתרומה לערב רבי אומר בידו מי חטאת ואפר חטאת עושין על גביו טהרות ועל גבי בגדיו ועל גבי סנדליו.", | |
|
| 46. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70 |
| 47. Anon., Qohelet Rabba, 7.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 106 |
| 48. Anon., Sifre Deuteronomy, , 110, 122, 135, 4, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 28 |
| 49. Anon., Sifre Numbers, 135, 123 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 27 |
| 50. Palestinian Talmud, Shabbat, 1.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oral tradition, and individual •oral tradition, and violence •violence, and orality Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 63 |
| 51. Palestinian Talmud, Orlah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 71 |
| 52. Lucian, Toxaris Or Friendship, 44-51, 53-55, 52 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 63, 64, 65 |
53. Origen, Against Celsus, 4.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orality, v, vi, and asceticism Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 29 | 4.15. And with respect to His having descended among men, He was previously in the form of God; and through benevolence, divested Himself (of His glory), that He might be capable of being received by men. But He did not, I imagine, undergo any change from good to evil, for He did no sin; nor from virtue to vice, for He knew no sin. Nor did He pass from happiness to misery, but He humbled Himself, and nevertheless was blessed, even when His humiliation was undergone in order to benefit our race. Nor was there any change in Him from best to worst, for how can goodness and benevolence be of the worst? Is it befitting to say of the physician, who looks on dreadful sights and handles unsightly objects in order to cure the sufferers, that he passes from good to evil, or from virtue to vice, or from happiness to misery? And yet the physician, in looking on dreadful sights and handling unsightly objects, does not wholly escape the possibility of being involved in the same fate. But He who heals the wounds of our souls, through the word of God that is in Him, is Himself incapable of admitting any wickedness. But if the immortal God - the Word - by assuming a mortal body and a human soul, appears to Celsus to undergo a change and transformation, let him learn that the Word, still remaining essentially the Word, suffers none of those things which are suffered by the body or the soul; but, condescending occasionally to (the weakness of) him who is unable to look upon the splendours and brilliancy of Deity, He becomes as it were flesh, speaking with a literal voice, until he who has received Him in such a form is able, through being elevated in some slight degree by the teaching of the Word, to gaze upon what is, so to speak, His real and pre-eminent appearance. |
|
| 54. Origen, Commentary On John, 10.107 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 26 |
55. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition, and violence •violence, and orality Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 61| 27b. לא כנגד רבו ולא אחורי רבו,ותניא רבי אליעזר אומר המתפלל אחורי רבו והנותן שלום לרבו והמחזיר שלום לרבו והחולק על ישיבתו של רבו והאומר דבר שלא שמע מפי רבו גורם לשכינה שתסתלק מישראל,שאני רבי ירמיה בר אבא דתלמיד חבר הוה והיינו דקאמר ליה רבי ירמיה בר אבא לרב מי בדלת אמר ליה אין בדילנא ולא אמר מי בדיל מר,ומי בדיל והאמר רבי אבין פעם אחת התפלל רבי של שבת בערב שבת ונכנס למרחץ ויצא ושנה לן פרקין ועדיין לא חשכה אמר רבא ההוא דנכנס להזיע וקודם גזירה הוה,איני והא אביי שרא ליה לרב דימי בר ליואי לכברויי סלי,ההוא טעותא הואי,וטעותא מי הדרא והא אמר אבידן פעם אחת נתקשרו שמים בעבים כסבורים העם לומר חשכה הוא ונכנסו לבית הכנסת והתפללו של מוצאי שבת בשבת ונתפזרו העבים וזרחה החמה,ובאו ושאלו את רבי ואמר הואיל והתפללו התפללו שאני צבור דלא מטרחינן להו:,א"ר חייא בר אבין רב צלי של שבת בערב שבת רבי יאשיה מצלי של מוצאי שבת בשבת רב צלי של שבת בערב שבת אומר קדושה על הכוס או אינו אומר קדושה על הכוס ת"ש דאמר רב נחמן אמר שמואל מתפלל אדם של שבת בערב שבת ואומר קדושה על הכוס והלכתא כוותיה,רבי יאשיה מצלי של מוצאי שבת בשבת אומר הבדלה על הכוס או אינו אומר הבדלה על הכוס ת"ש דאמר רב יהודה אמר שמואל מתפלל אדם של מוצאי שבת בשבת ואומר הבדלה על הכוס,אמר ר' זירא אמר רבי אסי אמר ר' אלעזר א"ר חנינא אמר רב בצד עמוד זה התפלל ר' ישמעאל בר' יוסי של שבת בערב שבת,כי אתא עולא אמר בצד תמרה הוה ולא בצד עמוד הוה ולא ר' ישמעאל ברבי יוסי הוה אלא ר' אלעזר בר' יוסי הוה ולא של שבת בערב שבת הוה אלא של מוצאי שבת בשבת הוה:,תפלת הערב אין לה קבע: מאי אין לה קבע אילימא דאי בעי מצלי כוליה ליליא ליתני תפלת הערב כל הלילה אלא מאי אין לה קבע,כמאן דאמר תפלת ערבית רשות דאמר רב יהודה אמר שמואל תפלת ערבית רבן גמליאל אומר חובה ר' יהושע אומר רשות אמר אביי הלכה כדברי האומר חובה ורבא אמר הלכה כדברי האומר רשות.,ת"ר מעשה בתלמיד אחד שבא לפני ר' יהושע א"ל תפלת ערבית רשות או חובה אמר ליה רשות,בא לפני רבן גמליאל א"ל תפלת ערבית רשות או חובה א"ל חובה א"ל והלא ר' יהושע אמר לי רשות א"ל המתן עד שיכנסו בעלי תריסין לבית המדרש,כשנכנסו בעלי תריסין עמד השואל ושאל תפלת ערבית רשות או חובה א"ל רבן גמליאל חובה אמר להם רבן גמליאל לחכמים כלום יש אדם שחולק בדבר זה אמר ליה ר' יהושע לאו א"ל והלא משמך אמרו לי רשות,אמר ליה יהושע עמוד על רגליך ויעידו בך עמד רבי יהושע על רגליו ואמר אלמלא אני חי והוא מת יכול החי להכחיש את המת ועכשיו שאני חי והוא חי היאך יכול החי להכחיש את החי,היה רבן גמליאל יושב ודורש ור' יהושע עומד על רגליו עד שרננו כל העם ואמרו לחוצפית התורגמן עמוד ועמד,אמרי עד כמה נצעריה וניזיל בר"ה אשתקד צעריה בבכורות במעשה דר' צדוק צעריה הכא נמי צעריה תא ונעבריה,מאן נוקים ליה נוקמיה לרבי יהושע בעל מעשה הוא נוקמיה לר' עקיבא דילמא עניש ליה דלית ליה זכות אבות,אלא נוקמיה לר' אלעזר בן עזריה דהוא חכם והוא עשיר והוא עשירי לעזרא הוא חכם דאי מקשי ליה מפרק ליה והוא עשיר דאי אית ליה לפלוחי לבי קיסר אף הוא אזל ופלח והוא עשירי לעזרא דאית ליה זכות אבות ולא מצי עניש ליה אתו ואמרו ליה ניחא ליה למר דליהוי ריש מתיבתא אמר להו איזיל ואימליך באינשי ביתי אזל ואמליך בדביתהו אמרה ליה | 27b. directly b next to his rabbi, /b presumptuously indicating that he is his rabbi’s equal, b and behind his rabbi /b as it creates the impression that he is bowing to him ( i Tosafot /i )?, b And it was taught /b in a i baraita /i , in a more extreme manner, as b Rabbi Eliezer says: One who prays behind his rabbi and one who greets his rabbi /b without waiting for his rabbi to greet him first, b one who returns his rabbi’s greeting /b without saying: Greetings to you, rabbi, b one who rivals his rabbi’s yeshiva, /b i.e., establishes a yeshiva of his own and teaches during his rabbi’s lifetime without his consent (Rambam), b and one who says something /b in the name of his rabbi b which he did not hear directly from his rabbi, causes the Divine Presence to withdraw from Israel. /b ,With regard to Rabbi Yirmeya’s conduct, the Gemara explains that b Rabbi Yirmeya bar Abba is different, /b as he was not a mere student of Rav. Rather, he b was a disciple-colleague /b and was, therefore, permitted to act that way. b And that is why /b on one occasion, when Rav prayed the Shabbat prayer early, b Rabbi Yirmeya bar Abba asked him: Did you distance yourself /b from labor and accept the sanctity of Shabbat? b Rav said to him: Yes, I distanced myself. And /b Rabbi Yirmeya b did not say to him: Did the Master distance himself, /b as would have been appropriate had he merely been Rav’s student.,Although Rav replied that he distanced himself from labor, b did he /b indeed need to b distance himself /b from labor? b Didn’t Rabbi Avin say: Once Rabbi /b Yehuda HaNasi b prayed /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall. b He /b then b entered the bathhouse and emerged and taught us our chapters /b that we had learned, b and it was not yet dark. Rava said: That /b is a case where he had b entered /b the bathhouse b to perspire, and it was before the /b Sages issued a b decree /b prohibiting perspiring in a bathhouse on Shabbat.,The Gemara asks: b Is that so, /b that he was required to refrain from labor? b Didn’t Abaye permit Rav Dimi bar Liva’ei to fumigate baskets with sulfur /b even though he had already recited the Shabbat prayer, indicating that it is permitted to perform labor even after the Shabbat prayer?,The Gemara responds: b That was an error, /b as Rav Dimi did not intend to begin Shabbat early. It was a cloudy day and he mistakenly thought that the sun had set and that was why he prayed. Consequently, even though he prayed, the Shabbat prayer did not obligate him to conduct himself in accordance with the sanctity of Shabbat and he was allowed to perform labor even after his prayer.,The Gemara goes on to ask: b Can a mistake be reversed, /b enabling one to conduct himself as if he had not prayed? b Didn’t Avidan, /b a student of Rabbi Yehuda HaNasi, b say: Once the sky became overcast, /b leading b the people to think that it was /b the b dark /b of night; b they entered the synagogue and recited the /b evening b prayer of the conclusion of Shabbat on Shabbat. And /b later, b the clouds cleared and the sun shone, /b indicating that it was still day., b And they came and asked Rabbi /b Yehuda HaNasi what they should do, b and he said: Since they have prayed, they have prayed, /b and they need not pray again. Although they prayed erroneously, their mistake is not reversible and what was done remains. The Gemara responds: b A community is different /b in b that we do not burden them /b to pray again.,The Gemara continues to discuss the possibility of reciting the evening prayer early, even on Shabbat. b Rabbi Ḥiyya bar Avin said: Rav prayed /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall. b Rabbi Yoshiya would pray the /b evening b prayer of the conclusion of Shabbat on Shabbat. /b With regard to the fact that b Rav prayed /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall, the dilemma is raised: In those cases, did b he recite i kiddush /i over the cup /b of wine, b or did he not recite i kiddush /i over the cup /b of wine before the stars emerged? b Come and hear /b a resolution to this, as b Rav Naḥman said /b that b Shmuel said: One prays /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall b and recites i kiddush /i over the cup /b of wine. b And the i halakha /i is in accordance with his /b ruling.,A similar dilemma was raised concerning the fact that b Rabbi Yoshiya would pray the /b evening b prayer of the conclusion of Shabbat on Shabbat: /b After praying, while it is still Shabbat, b does he recite i havdala /i over the cup /b of wine b or does one not recite i havdala /i over the cup /b of wine? b Come and hear /b a resolution to this, as b Rav Yehuda said /b that b Shmuel said: One prays the /b evening b prayer of the conclusion of Shabbat on Shabbat and recites i havdala /i over the cup /b of wine., b Rabbi Zeira said /b that b Rabbi Asi said /b that b Rabbi Elazar said /b that b Rabbi Ḥanina said /b that b Rav said: Alongside this /b specific b pillar /b before me, b Rabbi Yishmael, son of Rabbi Yosei, prayed /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall., b But when Ulla came /b from the Eretz Yisrael to Babylonia, he related a different version of this story. b He said /b that he had heard: This transpired b beside a palm tree, not beside a pillar, and it was not Rabbi Yishmael, son of Rabbi Yosei, but /b it was b Rabbi Elazar, son of Rabbi Yosei, and it was not /b the b Shabbat /b prayer b on Shabbat eve /b before nightfall, b rather /b it was the b prayer of the conclusion of Shabbat on Shabbat. /b ,We learned in the mishna: b The evening prayer /b may be recited throughout the night and b is not fixed /b to a specific hour. The Gemara asks: b What is the meaning of is not fixed? If you say that if /b one b wishes, he may pray throughout the night, /b then b let /b the mishna b teach: The evening prayer /b may be recited b throughout the night. Rather, what is /b the meaning of b not fixed? /b ,It is b in accordance with /b the opinion of b the one who said: The evening prayer is optional. /b As b Rav Yehuda said /b that b Shmuel said /b with regard to b the evening prayer. Rabban Gamliel says: /b It is b obligatory. Rabbi Yehoshua says: /b It is b optional. Abaye said: The i halakha /i is in accordance with the statement of the one who said: /b The evening prayer is b obligatory. Rava said: The i halakha /i is in accordance with the statement of the one who said: /b The evening prayer is b optional. /b , b The Sages taught: /b There was b an incident involving a student, who came before Rabbi Yehoshua. /b The student b said to him: Is the evening prayer optional or obligatory? /b Rabbi Yehoshua b said to him: Optional. /b ,The same student b came before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory? /b Rabban Gamliel b said to him: Obligatory. /b The student b said to /b Rabban Gamliel: b But didn’t Rabbi Yehoshua tell me /b that the evening prayer is b optional? /b Rabban Gamliel b said to /b the student: b Wait until the “masters of the shields,” /b a reference to the Torah scholars who battle in the war of Torah, b enter the study hall, /b at which point we will discuss this issue., b When the masters of the shields entered, the questioner stood /b before everyone present b and asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. /b In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, b Rabban Gamliel said to /b the Sages: b Is there any person who disputes this matter? Rabbi Yehoshua said to him: No, /b no one disagrees. In deference to the i Nasi /i , he did not wish to argue with him publicly ( i Tziyyun LeNefesh Ḥayya /i ). Rabban Gamliel b said to /b Rabbi Yehoshua: b But was it not in your name that they told me /b that the evening prayer is b optional? /b ,Rabban Gamliel b said to /b Rabbi Yehoshua: b Yehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive and /b the student b were dead, the living can contradict the dead, /b and I could deny issuing that ruling. b Now that I am alive and he is alive, how can the living contradict the living? /b I have no choice but to admit that I said it.,In the meantime, b Rabban Gamliel, /b as the i Nasi /i , b was sitting and lecturing, and Rabbi Yehoshua /b all the while b was standing on his feet, /b because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the i Nasi /i . This continued for some time, b until /b it aroused great resentment against Rabban Gamliel, and b all of the people /b assembled began b murmuring and said to Ḥutzpit the disseminator: Stop /b conveying Rabban Gamliel’s lecture. b And he stopped. /b ,The Gemara relates that in their murmuring b they said: How long will /b Rabban Gamliel b continue afflicting him? Last year on Rosh HaShana, he afflicted him; /b Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. b Regarding the firstborn, in the incident /b involving the question b of Rabbi Tzadok, he afflicted him /b just as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. b Here too, he is afflicting him. Let us remove him /b from his position as i Nasi /i .,It was so agreed, but the question arose: b Who shall we establish /b in his place? Shall we b establish Rabbi Yehoshua /b in his place? The Sages rejected that option because Rabbi Yehoshua b was party to the incident /b for which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we b establish Rabbi Akiva /b in his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. b Perhaps /b due to Rabban Gamliel’s resentment he b would /b cause b him /b to be divinely b punished as he lacks the merit of his ancestors /b to protect him., b Rather, /b suggested the Sages, b let us establish Rabbi Elazar ben Azarya /b in his place, his outstanding characteristics set him apart from the other candidates. b He is wise, rich, and a tenth /b generation descendant b of Ezra. /b The Gemara explains: b He is wise, so if /b Rabban Gamliel raises a b challenge /b in matters of Torah, b he will answer it /b and not be embarrassed. b And he is rich, so if the need /b arises b to pay homage to the Caesar’s court /b and serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so b he too is able to go and pay homage. And he is /b a b tenth /b generation descendant b of Ezra, so he has the merit of his ancestors, and /b Rabban Gamliel b will be unable to /b cause b him /b to be b punished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him: /b |
|
| 56. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •orality, v, vi •orality, v, vi, and spelling Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 49, 111 |
57. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition, and violence •violence, and orality Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 61| 82a. לא פגעו בו קנאין מהו אינשייה רב לגמריה אקריוהו לרב כהנא בחלמיה (מלאכי ב, יא) בגדה יהודה ותועבה נעשתה בישראל ובירושלים כי חלל יהודה קדש ה' אשר אהב ובעל בת אל נכר אתא א"ל הכי אקריון,אדכריה רב לגמריה בגדה יהודה זו עבודת כוכבים וכן הוא אומר (ירמיהו ג, כ) [כן] בגדתם בי בית ישראל נאום ה' ותועבה נעשתה בישראל ובירושלים זה משכב זכור וכן הוא אומר (ויקרא יח, כב) ואת זכר לא תשכב משכבי אשה תועבה היא כי חלל יהודה קדש ה' זו זונה וכן הוא אומר (דברים כג, יח) לא (יהיה קדש) ובעל בת אל נכר זה הבא על הכותית,וכתיב בתריה (מלאכי ב, יב) יכרת ה' לאיש אשר יעשנה ער ועונה (מאלהי) יעקב ומגיש מנחה לה' צבאות אם ת"ח הוא לא יהיה לו ער בחכמים ועונה בתלמידים אם כהן הוא לא יהיה לו בן מגיש מנחה לה' צבאות,א"ר חייא בר אבויה כל הבא על הכותית כאילו מתחתן בעבודת כוכבים דכתיב ובעל בת אל נכר וכי בת יש לו לאל נכר אלא זה הבא על הכותית,וא"ר חייא בר אבויה כתוב על גלגלתו של יהויקים זאת ועוד אחרת זקינו דרבי פרידא אשכח ההוא גולגלתא דהות שדיא בשערי ירושלים והוה כתוב עילויה זאת ועוד אחרת קברה והדר נבוג קברה והדר נבוג אמר האי גולגלתא של יהויקים דכתיב ביה (ירמיהו כב, יט) קבורת חמור יקבר סחוב והשלך מהלאה לשערי ירושלים,אמר מלכא הוא ולאו אורח ארעא לבזויי שקלה כרכה בשיראי ואותביה בסיפטא אתאי דביתהו חזיתה נפקת אמרה להו לשיבבתהא אמרי לה האי דאיתתא קמייתא היא דלא קא מנשי לה שגרתא לתנורא וקלתה כי אתא אמר היינו דכתיב עילויה זאת ועוד אחרת,כי אתא רב דימי אמר בית דינו של חשמונאי גזרו הבא על הכותית חייב עליה משום נשג"א,כי אתא רבין אמר משום נשג"ז נדה שפחה גויה זונה אבל משום אישות לית להו ואידך נשייהו ודאי לא מיפקרי,א"ר חסדא הבא לימלך אין מורין לו איתמר נמי אמר רבה בר בר חנה א"ר יוחנן הבא לימלך אין מורין לו,ולא עוד אלא שאם פירש זמרי והרגו פנחס נהרג עליו נהפך זמרי והרגו לפנחס אין נהרג עליו שהרי רודף הוא,(במדבר כה, ה) ויאמר משה אל שופטי ישראל וגו' הלך שבטו של שמעון אצל זמרי בן סלוא אמרו לו הן דנין דיני נפשות ואתה יושב ושותק מה עשה עמד וקיבץ כ"ד אלף מישראל והלך אצל כזבי אמר לה השמיעי לי אמרה לו בת מלך אני וכן צוה לי אבי לא תשמעי אלא לגדול שבהם אמר לה אף הוא נשיא שבט הוא ולא עוד אלא שהוא גדול ממנו שהוא שני לבטן והוא שלישי לבטן,תפשה בבלוריתה והביאה אצל משה אמר לו בן עמרם זו אסורה או מותרת ואם תאמר אסורה בת יתרו מי התירה לך נתעלמה ממנו הלכה געו כולם בבכיה והיינו דכתיב (במדבר כה, ו) והמה בוכים פתח אהל מועד וכתיב (במדבר כה, ז) וירא פנחס בן אלעזר,מה ראה אמר רב ראה מעשה ונזכר הלכה אמר לו אחי אבי אבא לא כך לימדתני ברדתך מהר סיני הבועל את כותית קנאין פוגעין בו אמר לו קריינא דאיגרתא איהו ליהוי פרוונקא,ושמואל אמר ראה שאין (משלי כא, ל) חכמה ואין תבונה ואין עצה נגד ה' כל מקום שיש חילול השם אין חולקין כבוד לרב ר' יצחק אמר ר"א ראה שבא מלאך והשחית בעם,ויקם מתוך העדה ויקח רומח בידו מיכן שאין נכנסין בכלי זיין לבית המדרש שלף שננה והניחה באונקלו והיה | 82a. b If zealots did not strike him, what is /b the i halakha /i ? b Rav forgot /b that which he learned through b tradition /b concerning this matter. b They read /b this verse b to Rav Kahana in his dream: “Judah has dealt treacherously and an abomination is committed in Israel and in Jerusalem, as Judah has profaned the sacred of the Lord, which he loves, and has engaged in intercourse with the daughter of a strange god” /b (Malachi 2:11). Rav Kahana b came and said /b to Rav: b This is what they read to me /b in my dream., b Rav /b then b remembered /b that which he learned through b tradition /b and said: b “Judah has dealt treacherously,” this /b is a reference to the sin of b idol worship. And likewise it says: /b But as a wife who treacherously departs her husband, b you have dealt treacherously with Me, house of Israel, says the Lord /b (Jeremiah 3:20). b “And an abomination is committed in Israel and in Jerusalem,” this /b is a reference to b male homosexual intercourse, and likewise it says: “You shall not lie with a man as one lies with a woman; it is an abomination” /b (Leviticus 18:22). b “As Judah has profaned the sacred [ i kodesh /i ] of the Lord,” this /b is a reference to b a prostitute, and likewise it says: “There shall be no harlot [ i kedesha /i ] of the daughters of Israel” /b (Deuteronomy 23:18). b “And has engaged in intercourse with the daughter of a strange god,” this /b is a reference to b one who engages in intercourse with a gentile woman. /b , b And it is written thereafter /b with regard to those enumerated in the verse: b “May the Lord excise the man who does this, who calls and who answers from the tents of Jacob, and he who sacrifices a meal-offering to the Lord of hosts” /b (Malachi 2:12). The Gemara interprets the verse: b If he is a Torah scholar, he will have neither one /b among his descendants b who calls /b and initiates discourse b among the Sages, nor one who answers among the students, /b i.e., one who is capable of answering questions posed by the Sages. b If he is a priest, he will not have /b among his descendants b a son who sacrifices a meal-offering to the Lord of hosts. /b , b Rabbi Ḥiyya bar Avuya says: /b With regard to b anyone who engages in intercourse with a gentile woman it is as though he married /b the object of b idol worship /b itself, b as it is written: “And has engaged in intercourse with the daughter of a strange god.” Does a strange god have a daughter? Rather, this /b is a reference to b one who engages in intercourse with a gentile woman /b who is an adherent of a strange god.,§ The Gemara cites another of Rav Ḥiyya bar Avuya’s statements. b Rabbi Ḥiyya bar Avuya says: /b It was b written on the skull of Jehoiakim /b king of Judea: b This and yet another, /b indicating that he will suffer a punishment in addition to the punishment that he already received. The Gemara relates: b The grandfather of Rabbi Perida, /b Rabbi Ḥiyya bar Avuya, b found a skull that was cast at the gates of Jerusalem, and upon it was written: This and yet another. He buried it, and it then emerged [ i navug /i ] /b from beneath the soil. b He buried it and it then emerged /b from beneath the soil again. b He said: This is the skull of Jehoiakim, as it is written in his regard: “With the burial of a donkey he shall be buried, drawn and cast beyond the gates of Jerusalem” /b (Jeremiah 22:19). He will find no rest in a grave.,Rabbi Ḥiyya bar Avuya b said: He is a king and /b it is b not proper conduct to treat him contemptuously. He took /b the skull, b wrapped it in silk [ i beshira’ei /i ] and placed it in a chest [ i besifta /i ]. His wife came /b and b saw /b the skull, b went out /b and b told her neighbors /b and asked them what it was. The neighbors b said to her: This is the skull of the first wife /b to whom he was married, b as he has not forgotten her /b and he keeps her skull in her memory. That angered his wife, and b she kindled the oven and burned /b the skull. b When /b Rabbi Ḥiyya son of Avuya b came /b and learned what she had done, b he said: That is /b the fulfillment of that b which is written about him: This and yet another. /b Having his remains cast beyond the gates of Jerusalem did not complete the punishment of Jehoiakim. He suffered the additional indignity of having his remains burned.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: The court of the Hasmoneans issued a decree /b that one b who engages in intercourse with a gentile woman is liable due to /b his violation of prohibitions represented by the letters: i Nun /i , i shin /i , i gimmel /i , i alef /i . He is liable for engaging in intercourse with b a menstruating woman [ i nidda /i ] /b who did not immerse in a ritual bath and remains impure. Although by Torah law there is no impurity of menstruation with regard to gentiles, it has been decreed that one must distance himself from them as he does from a menstruating woman. He is liable for engaging in intercourse with a Canaanite b maidservant [ i shifḥa /i ], /b as relative to a Jewish woman, the status of a gentile woman is that of a maidservant. He is liable for engaging in intercourse with b a gentile woman [ i goya /i ] /b and with b a married woman [ i eshet ish /i ]. /b , b When Ravin came /b from Eretz Yisrael to Babylonia, b he said: /b He is liable b due to /b his violation of prohibitions represented by the letters: b i Nun /i , i shin /i , i gimmel /i , i zayin /i . /b Ravin agreed with Rav Dimi that the Hasmoneans decreed that one who engages in intercourse with a gentile woman is liable for engaging in intercourse with b a menstruating woman, a maidservant, /b and b a gentile woman. /b He adds that the individual is liable for engaging in intercourse with b a i zona /i . But /b he disagrees with Rav Dimi and holds that one is b not /b liable b due to /b the violation of the prohibition involving b matrimony, /b i.e., of engaging in intercourse with a married woman, because the halakhic framework of matrimony does not exist among gentiles. Their relationships are fundamentally temporary. b And the other /b i amora /i , Rav Dimi, holds that gentiles b certainly do not forsake their wives; /b therefore, the status of the wife of a gentile is that of a married woman., b Rav Ḥisda says: /b Concerning b one who comes to consult /b with the court when he sees a Jewish man engaging in intercourse with a gentile woman, the court b does not instruct him /b that it is permitted to kill the transgressor. b It was also stated /b that b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b Concerning b one who comes to consult /b with the court, the court b does not instruct him /b that it is permitted to kill the Jewish man engaging in intercourse with a gentile woman., b Moreover, if Zimri /b son of Salu (see Numbers 25:1–9) b had separated /b himself from the woman b and /b only then b Pinehas killed him, /b Pinehas would b have been executed for /b killing b him, /b because it is permitted for zealots to kill only while the transgressor is engaged in the act of intercourse. Furthermore, if b Zimri would have turned and killed Pinehas /b in self-defense, he would b not have been executed for /b killing b him, as /b Pinehas b was a pursuer. /b One is allowed to kill a pursuer in self-defense, provided that the pursued is not liable to be executed by the court.,It is stated: b “And Moses said to the judges of Israel: /b Each of you shall slay his men who have adhered unto Ba’al-Peor” (Numbers 25:5). b The tribe of Simeon went to Zimri, son of Salu, /b their leader, and b said to him: They are judging /b cases of b capital law /b and executing us b and you are sitting and are silent? What did /b Zimri b do? He arose and gathered twenty-four thousand /b people b from /b the children of b Israel, and went to Cozbi, /b daughter of Zur, princess of Midian, and b said to her: Submit to me /b and engage in intercourse with me. b She said to him: I am the daughter of a king, and this /b is what b my father commanded me: Submit only to the greatest of them. /b Zimri b said to her: He, too, /b referring to himself, b is the head of a tribe; moreover, he is greater than /b Moses, b as he is the second of the womb, /b as he descends from Simeon, the second son of Jacob, b and /b Moses b is the third of the womb, /b as he descends from Levi, the third son of Jacob., b He seized her by her forelock and brought her before Moses. /b Zimri b said to /b Moses: b Son of Amram, is this /b woman b forbidden or permitted? And if you say /b that she b is forbidden, /b as for b the daughter of Yitro /b to whom you are married, b who permitted her to you? The i halakha /i /b with regard to the proper course of action when encountering a Jewish man engaging in intercourse with a gentile woman b eluded /b Moses. b All /b of the members of the Sanhedrin b bawled in /b their b weeping, and that is /b the meaning of that b which is written: “And they are crying at the entrance of the Tent of Meeting” /b (Numbers 25:6). b And it is written /b thereafter: b “And Pinehas, son of Elazar, /b son of Aaron the priest, b saw /b and arose from the midst of the congregation and took a spear in his hand” (Numbers 25:7).,The Gemara asks: b What did /b Pinehas b see /b that led him to arise and take action? b Rav says: He saw the incident /b taking place before him b and he remembered the i halakha /i . He said to /b Moses: b Brother of the father of my father, /b as Moses was the brother of his grandfather Aaron, b did you not teach me this during your descent from Mount Sinai: One who engages in intercourse with a gentile woman, zealots strike him? /b Moses b said to him: Let the one who reads the letter be the agent [ i parvanka /i ] /b to fulfill its contents., b And Shmuel says: /b Pinehas b saw /b and considered the meaning of the verse: b “There is neither wisdom nor understanding nor counsel against the Lord” /b (Proverbs 21:30), which the Sages interpreted to mean: b Anywhere that there is desecration of the Lord’s name, one does not show respect to the teacher. /b In those situations, one need not consult his teacher, but must immediately proceed to right the wrong that is transpiring. Therefore, he took the spear and took immediate action. b Rabbi Yitzḥak /b says that b Rabbi Eliezer says: He saw that an angel came and destroyed among the people /b in punishment for the sin of Zimri, and he realized that he must take immediate action to ameliorate the situation.,It is written with regard to Pinehas: b “He arose from amidst the assembly and he took a spear in his hand” /b (Numbers 25:7). b From here, /b where it is written that he took the spear only after he arose from the assembly, it is derived b that one does not enter the study hall with a weapon. /b The assembly in this context is referring to the seat of the Sanhedrin. Pinehas b removed the blade of /b the spear b and placed it in his garment [ i be’unkalo /i ] /b and held the shaft of the spear like a walking stick, b and he was /b |
|
58. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •oral tradition, and violence •violence, and orality 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 |
|
| 59. Anon., Hymn. Orph. (Ed. Abel), 17.3 Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 23 |
| 60. Mishna, Yev, 16.7 Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 69 |
| 61. Epigraphy, Meiggs And Lewis 1988, None Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154 |
| 62. Solon, Fr ., 36.18-36.20 Tagged with subjects: •sources,, deriving from oral tradition Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 142 |
| 63. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •orality, v, vi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 103 |
| 64. Aeschines, Or., 3.182-3.187 Tagged with subjects: •sources,, deriving from oral tradition Found in books: Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 154 |
| 65. Anon., Sortes Sangermanenses, 0 Tagged with subjects: •divination, and orality Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 18 |
| 66. Dead Sea Scrolls, 4Q166, 2.4-2.6 Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 67 |
| 67. Babylonian Talmud, Mak, None Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 73 |
| 68. Mishna, Er, 2.6 Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 69 |
| 69. Mishna, Ed, 5.7 Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 69 |
| 70. Mishna, Av, 1.1 Tagged with subjects: •oral tora, human vs. divine source of authority Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 70 |
| 71. Anon., Psalms of Solomon, 9.10, 16.11 Tagged with subjects: •law divine/mosaic/jewish, oral Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 102 |
| 72. Epigraphysupplementum Epigraphicum Graecum, Supplementum Epigraphicum Graecum, 23.161.29-23.161.30, 42.1065 Tagged with subjects: •divination, and orality Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 223 |
