| 1. Septuagint, Psalms, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117 |
| 2. Hebrew Bible, Genesis, 18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 8 |
| 3. Hebrew Bible, Deuteronomy, 31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 43 |
| 4. Septuagint, Isaiah, 7.14 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 96 |
5. Philo of Alexandria, On The Embassy To Gaius, 155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56 | 155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. |
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6. Philo of Alexandria, Hypothetica, 7.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 28 | 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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7. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 76| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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8. Josephus Flavius, Against Apion, 1.209 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 28 | 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. |
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9. Josephus Flavius, Jewish War, 5.205 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56 | 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. |
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10. Josephus Flavius, Jewish Antiquities, 14.215 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144 | 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. |
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11. Mishnah, Yoma, 3.10, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 43, 56| 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", 7.1. "בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה: \n", | 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", 7.1. "The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”", |
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12. New Testament, 1 Corinthians, 3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 242| 3.17. εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. | 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. |
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13. New Testament, 2 Corinthians, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 242| 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι | |
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14. New Testament, Acts, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42-3.21, 3.22-4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32-5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34-6.7, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 7.56, 11.20, 17.24, 21.27, 22.24, 22.26, 23.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117| 4.15. κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους λέγοντες | 4.15. But when they had commanded them to go aside out of the council, they conferred among themselves, |
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15. New Testament, Galatians, 2.9, 2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 9, 54| 2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· 2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. | 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. |
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16. New Testament, John, 4.19-4.26, 12.24-12.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 242; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 128| 4.19. λέγει αὐτῷ ἡ γυνή Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. 4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 4.25. λέγει αὐτῷ ἡ γυνή Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. 4.26. λέγει αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι, ὁ λαλῶν σοι. 12.24. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 12.25. ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. 12.26. ἐὰν ἐμοί τις διακονῇ ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ. 12.27. νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω; πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. πάτερ, δόξασόν σου τὸ ὄνομα. 12.28. ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ Καὶ ἐδόξασα καὶ πάλιν δοξάσω. 12.29. ὁ [οὖν] ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον Ἄγγελος αὐτῷ λελάληκεν. 12.30. ἀπεκρίθη καὶ εἶπεν Ἰησοῦς Οὐ διʼ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ διʼ ὑμᾶς. 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. 12.33. τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. 12.34. ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; 12.35. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστίν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ, καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει. 12.36. ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπʼ αὐτῶν. | 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things." 4.26. Jesus said to her, "I am he, the one who speaks to you." 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.26. If anyone serves me, let him follow me. Where I am, there will my servant also be. If anyone serves me, the Father will honor him. 12.27. "Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again." 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him." 12.30. Jesus answered, "This voice hasn't come for my sake, but for your sakes. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.32. And I, if I am lifted up from the earth, will draw all people to myself." 12.33. But he said this, signifying by what kind of death he should die. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?" 12.35. Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. |
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17. New Testament, Luke, 4.44, 23.26, 24.13-24.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56, 79; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117| 4.44. Καὶ ἦν κηρύσσων εἰς τὰς συναγωγὰς τῆς Ἰουδαίας. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, | 4.44. He was preaching in the synagogues of Galilee. 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. |
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18. New Testament, Mark, 15.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56| 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. | 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. |
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19. New Testament, Matthew, 1.23, 6.2, 23.35-23.36, 24.1-24.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 9, 96, 97| 1.23. Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστιν μεθερμηνευόμενον Μεθʼ ἡμῶν ὁ θεός. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. 23.36. ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην. 24.1. Καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ· 24.2. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται. | 1.23. "Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us." 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 23.36. Most assuredly I tell you, all these things will come upon this generation. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down." |
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| 20. Tosefta, Terumot, 1.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144 |
21. Tosefta, Kippurim, 2.4-2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56| 2.4. "[מהו נס שנעשה בהן אמרו כשהיה נקנור מביאו מאלכסנדריא שבמצרים] עמד עליהן נחשול שבים לטבען ונטלו אחד מהן והטילוהו לים [ובקשו להטיל את השני ולא הניחן נקנור אמר להם אם אתם מטילין את השני הטילוני עמו היה מצטער ובא עד שהגיע לנמל של יפו כיון שהגיע לנמילה של יפו היה מבעבע ועולה מתחת הספינה וי\"א אחת מהן חיה שבים בלעה אותה וכיון שהגיע ניקנור לנמילה של יפו פלטתו והטילתו ליבשה ועליהן מפורש בקבלה (שיר השירים א׳:י״ז) קורות בתינו ארזים וגו'].", 2.5. "של בית גרמו היו בקיאין במעשה לחם הפנים ולא רצו ללמד שלחו חכמים והביאו אומנים מאלכסנדריא [שבמצרים שהיו אופין כיוצא בהן אלא שאין בקיאין לרדותה של בית גרמו היו מסיקין את התנור מבחוץ והיא נירדית מבפנים של אלכסנדרין לא היו עושין כן ויש אומרים זו היתה מתעפשות] וכשידעו חכמים בדבר אמרו [לא ברא המקום את העולם אלא לכבודו] שנאמר (ישעיהו מ״ג:ז׳) כל הנקרא בשמי [וגומ'] שלחו להן ולא באו עד שכפלו להן [שכרן] שנים עשר מנה היו נוטלין בכל יום [חזרו להיות נוטלין ארבעה ועשרים] דברי ר\"מ רבי יהודה אומר [עשרים וארבעה היו נוטלין] בכל יום [חזרו להיות נוטלין] ארבעים ושמונה אמרו להם חכמים מה ראיתם שלא ללמד אמרו יודעין היו בית אבא שבית [המקדש] עתיד ליחרוב [ולא רצו ללמד שלא יהו עושין] לפני עבודת כוכבים כדרך שעושין לפני המקום ובדבר הזה היו מזכירין אותן לשבח [שלא] נמצאת פת נקייה ביד בניהן [וביד בנותיהן מעולם] שלא יאמרו מלחם הפנים [הן] ניזונין לקיים מה שנאמר (במדבר ל״ב:כ״ב) והייתם נקיים מה' ומישראל.", | |
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22. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 43| 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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| 23. Tosefta, Shabbat, 16.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144 |
24. Tosefta, Megillah, 2.17, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 43, 56| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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| 25. Tosefta, Bava Batra, 8.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144 |
26. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56| 2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. | 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. |
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27. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 43| 7.8. "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: \n", | 7.8. "How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.", |
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28. Mishnah, Tamid, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 43| 5.3. "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: \n", | 5.3. "He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.", |
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| 29. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144 |
| 30. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 31. Antonino De Placentia, Itinerarium, 54 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 82 |
| 32. Eusebius of Caesarea, Martyrs of Palestine, 11.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 4 |
| 33. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144 |
34. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 56| 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו | 26a. b they may purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may purchase a Torah /b scroll., b However, /b the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, b if they sold a Torah /b scroll, b they may not /b use the proceeds to b purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may not purchase wrapping cloths. /b If they sold b wrapping cloths, they may not purchase an ark. /b If they sold b an ark, they may not purchase a synagogue. /b If they sold b a synagogue, they may not purchase a town square. /b , b And similarly, /b the same limitation applies b to /b any b surplus funds /b from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strong GEMARA: /strong The mishna states: b Residents of a town who sold the town square /b may purchase a synagogue with the proceeds. Concerning this mishna, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. /b Therefore, if it is sold, the residents may use the money from the sale for any purpose., b And Rabbi Menaḥem bar Yosei, what is his reason /b for claiming that the town square has sanctity? b Since the people pray in /b the town square b on /b communal b fast days and on /b non-priestly b watches, /b it is defined as a place of prayer and as such has sanctity. b And the Rabbis, /b why do they disagree? They maintain b that /b use of the town square b is merely an irregular occurrence. /b Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold b a synagogue, they may purchase an ark. /b The Gemara cites a qualification to this i halakha /i : b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: They taught /b this b only /b with regard to b a synagogue of a village, /b which is considered the property of the residents of that village. b However, /b with regard to b a synagogue of a city, since /b people b come to it from the /b outside b world, /b the residents of the city b are not able to sell it, because it is /b considered to be the property b of the public /b at large and does not belong exclusively to the residents of the city., b Rav Ashi said: This synagogue of Mata Meḥasya, although /b people b from the /b outside b world come to it, since they come at my discretion, /b as I established it, and everything is done there in accordance with my directives, b if I wish, I can sell it. /b ,The Gemara b raises an objection /b to Rabbi Shmuel bar Naḥmani’s statement, from a i baraita /i : b Rabbi Yehuda said: /b There was b an incident involving a synagogue of bronze workers [ i tursiyyim /i ] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his /b own b needs. /b The Gemara asks: b But wasn’t /b the synagogue b there /b one b of cities, /b as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: b That /b one b was a small synagogue, and /b it was the bronze workers b themselves /b who b built it. /b Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara b raises an objection /b from another i baraita /i : The verse states with regard to leprosy of houses: “And I put the plague of leprosy b in a house of the land of your possession” /b (Leviticus 14:34), from which it may be inferred: b “Your possession,” /b i.e., a privately owned house, b can become ritually impure with leprosy, but /b a house in b Jerusalem cannot become ritually impure with leprosy, /b as property there belongs collectively to the Jewish people and is not privately owned. b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b the site of the Temple alone, /b but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, b but synagogues and study halls /b in Jerusalem b can become ritually impure. Why /b should this be true given b that they are /b owned by the b city? /b The Gemara answers: Emend the i baraita /i and b say /b as follows: b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b a sacred site, /b which includes the Temple, synagogues, and study halls., b With regard to what /b principle do the first i tanna /i and Rabbi Yehuda b disagree? The first i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, /b i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. b And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, /b and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion b in the dispute /b between b these i tanna’im /i : /b ,One i tanna /i holds that Jerusalem was apportioned to the tribes, b as it is taught /b in a i baraita /i : b What /b part of the Temple b was in the /b tribal b portion of Judah? The Temple mount, the /b Temple b chambers, and the /b Temple b courtyards. And what was in the /b tribal b portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b , b And a strip /b of land b issued forth from the portion of Judah and entered into the portion of Benjamin, and upon /b that strip b the altar was built, and /b the tribe of b Benjamin, the righteous, would agonize over it every day /b desiring b to absorb it /b into its portion, due to its unique sanctity, b as it is stated /b in Moses’ blessing to Benjamin: b “He covers it throughout the day, /b and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. b Therefore, Benjamin was privileged by becoming the host [ i ushpizekhan /i ] of the /b Divine Presence, as the Holy of Holies was built in his portion., b And this /b other b i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, as it is taught /b in a i baraita /i : b One may not rent out houses in Jerusalem, due to /b the fact b that /b the houses b do not belong to /b those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. b Rabbi Elazar bar Tzadok says: Even beds may not /b be hired out. b Therefore, /b in the case of the b hides of /b the renter’s b offerings /b that the innkeepers take in lieu of payment, the b innkeepers /b are considered to be b taking them by force, /b as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: b Abaye said: Learn from /b this i baraita /i that b it is proper etiquette /b for b a person to leave /b his wine b flask and /b the b hide /b of the animal that he slaughtered b at his inn, /b i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: b Rava said: They taught /b that there is a limitation on what may be purchased with the proceeds of the sale of a synagogue b only when the seven representatives of the town /b who were appointed to administer the town’s affairs b had not sold /b the synagogue b in an assembly of the residents of the town. However, /b if b the seven representatives of the town had sold /b it b in an assembly of the residents of the town, /b then b even /b |
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35. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144| 105a. תשבע בסוף ולא תשבע בתחלה נחלקו עליו בני כהנים גדולים ואמרו תשבע בתחלה ובסוף אמר רבי דוסא בן הרכינס כדבריהם אמר רבן יוחנן בן זכאי יפה אמר חנן לא תשבע אלא בסוף:, big strongגמ׳ /strong /big ורמינהי שלשה דייני גזילות היו בירושלים אדמון בן גדאי וחנן המצרי וחנן בן אבישלום קשיא תלת אתרין קשיא גזירות אגזילות,בשלמא תלת אתרין לא קשיא דחשיב ליה קתני דלא חשיב ליה לא קתני אלא גזירות אגזילות קשיא,אמר רב נחמן בר יצחק שהיו גוזרין גזירות על גזילות כדתניא קיטמה נטיעה ר' יוסי אומר גוזרי גזירות שבירושלים אומרים נטיעה בת שנתה שתי כסף בת שתי שנים ארבע כסף,ורמינהי שלשה דייני גזירות היו בירושלים אדמון וחנן ונחום א"ר פפא מאן תנא נחום ר' נתן היא דתניא רבי נתן אומר אף נחום המדי מגוזרי גזירות שבירושלים היה ולא הודו לו חכמים,ותו ליכא והאמר ר' פנחס אמר רבי אושעיא שלש מאות ותשעים וארבעה בתי דינין היו בירושלים כנגדן בתי כנסיות וכנגדן בתי מדרשות וכנגדן בתי סופרים דיינין טובא הוו וכי קאמרינן אגוזרי גזירות קאמרינן,אמר רב יהודה אמר רב אסי גוזרי גזירות שבירושלים היו נוטלין שכרן תשעים ותשע מנה מתרומת הלשכה לא רצו מוסיפין להם לא רצו אטו ברשיעי עסקינן אלא לא ספקו אע"פ שלא רצו מוסיפין עליהן,קרנא הוה שקיל איסתירא מזכאי ואיסתירא מחייב ודאין להו דינא והיכי עביד הכי והכתי' (שמות כג, ח) ושוחד לא תקח,וכ"ת ה"מ היכא דלא שקיל מתרוייהו דלמא אתי לאצלויי דינא קרנא כיון דשקיל מתרוייהו לא אתי לאצלויי דינא וכי לא אתי לאצלויי דינא מי שרי,והתניא ושוחד לא תקח מה ת"ל אם ללמד שלא לזכות את החייב ושלא לחייב את הזכאי הרי כבר נאמר (דברים טז, יט) לא תטה משפט אלא אפי' לזכות את הזכאי ולחייב את החייב אמרה תורה ושוחד לא תקח,הני מילי היכא דשקיל בתורת שוחד קרנא בתורת אגרא הוה שקיל ובתורת אגרא מי שרי והתנן הנוטל שכר לדון דיניו בטלין הנ"מ אגר דינא קרנא אגר בטילא הוה שקיל,ואגר בטילא מי שרי והתניא מכוער הדיין שנוטל שכר לדון אלא שדינו דין ה"ד אילימא אגר דינא דינו דין והתניא הנוטל שכר לדון דיניו בטילין אלא אגר בטילא וקתני מכוער הדיין,הני מילי בטילא דלא מוכחא קרנא בטילא דמוכחא הוה שקיל דהוה תהי באמברא דחמרא ויהבי ליה זוזא,כי הא דרב הונא כי הוה אתי דינא לקמיה אמר להו הבו לי גברא דדלי לי בחריקאי ואידון לכו דינא,אמר רבי אבהו בא וראה כמה סמויות עיניהן של מקבלי שוחד אדם חש בעיניו נותן ממון לרופא ספק מתרפא ספק אינו מתרפא והן נוטלין שוה פרוטה ומסמין עיניהן שנאמר (שמות כג, ח) כי השוחד יעור פקחים,תנו רבנן (דברים טז, יט) כי השוחד יעור עיני חכמים קל וחומר לטפשין ויסלף דברי צדיקים קל וחומר לרשעים מידי טפשים ורשעים בני דינא נינהו אלא הכי קאמר כי השוחד יעור עיני חכמים אפילו חכם גדול ולוקח שוחד אינו נפטר מן העולם בלא סמיות הלב ויסלף דברי צדיקים | 105a. b She takes an oath at the end /b of their marriage, i.e., when she learns that her husband died. The oath is to the effect that he did not leave her any funds when he departed overseas, as she is claiming full payment of her marriage contract. b And she does not take an oath at the outset /b of his trip overseas, when she demands support soon after his departure. b The sons of High Priests disagreed with /b Ḥa’s opinion b and said: She takes an oath /b both b at the outset and at the end. Rabbi Dosa ben Harkinas said: /b The i halakha /i is b in accordance with their statement, /b i.e., that of the sons of the High Priests. b Rabban Yoḥa ben Zakkai said /b that b Ḥa spoke well: She takes an oath only at the end. /b , strong GEMARA: /strong The mishna states that there were two judges who issued decrees [ i gezeirot /i ] in Jerusalem. b And /b the Gemara b raises a contradiction /b from the following i baraita /i : b There were three judges /b who adjudicated cases b of theft [ i gezeilot /i ] in Jerusalem: Admon ben Gaddai, Ḥa the Egyptian, and Ḥa ben Avishalom. /b The fact that the i baraita /i mentions b three /b judges is b difficult, as /b the mishna includes only b two; /b and the fact that the judges are described in the mishna as those who issue b decrees /b is also b difficult as /b they are described in the i baraita /i as judges who adjudicate cases of b theft. /b ,The Gemara continues: b Granted, /b the contradiction between the statement that there were b three /b judges and the statement b that /b there were b two /b is b not difficult, /b as those b who are important to him /b the i tanna /i b teaches /b in the mishna, b and /b those b who are not important to him /b the i tanna /i b does not teach /b in the mishna. Although there were other judges, the i tanna /i mentioned only those pertinent to the topic at hand. b However, /b the contradiction between the ruling that refers to b decrees /b and the ruling that refers b to theft is difficult. /b , b Rav Naḥman bar Yitzḥak said: /b There is no contradiction, b as they would issue decrees concerning /b matters of b theft, as it is taught /b in a i baraita /i : With regard to an animal that b severed /b a young b plant /b in the field of another, b Rabbi Yosei says /b that b those who issue decrees in Jerusalem said: /b For b a plant one year old, /b the animal’s owner must pay b two silver /b pieces; for a plant b two years old, /b he pays b four silver /b pieces.,The Gemara b raises a contradiction /b between the i baraita /i cited above and another i baraita /i : b There were three /b prominent b judges /b who issued b decrees in Jerusalem: Admon, Ḥa, and Naḥum. /b In the previous i baraita /i , Naḥum was not listed. b Rav Pappa said: Who /b is the i tanna /i who b taught /b that the third judge was b Naḥum? It is Rabbi Natan, as it is taught /b in a i baraita /i that b Rabbi Natan says: Naḥum HaMadi was also among those who /b would b issue decrees in Jerusalem, but the Sages did not agree with /b his opinion.,The Gemara asks: b And /b were there b no more /b judges? b Didn’t Rabbi Pineḥas say /b that b Rabbi Oshaya said: There were 394 courts in Jerusalem, and a comparable number of synagogues, and a comparable number of study halls, and a comparable number of houses of teachers /b of schoolchildren. The Gemara answers: b There were many judges, but when we say /b that there were a small number, it is specifically b concerning those who issue decrees /b that b we say /b so.,§ b Rav Yehuda said /b that b Rav Asi said: Those who issue decrees in Jerusalem would take their wages, ninety-nine i maneh /i , /b equal to 9,900 dinars per year, b from the collection of the /b Temple treasury b chamber. /b If b they did not wish /b to do so, b one adds /b to their wages. The Gemara asks: What is the meaning of the phrase: If b they did not wish /b to do so? Does this mean that if they desired higher wages, they were paid more? b Is that to say /b that b we are dealing with wicked /b people who demand wages beyond what they need? b Rather, /b on the contrary, Rav Asi said that if their wages were b insufficient /b for their needs, then b even if they did not wish /b to receive higher wages, b one adds to their /b wages so that they may devote themselves to their communal service.,The Gemara relates: The Sage b Karna would take an i istera /i , /b a small coin, b from the innocent party, and an i istera /i from the guilty party, /b i.e., he would charge both parties that came to him for judgment, b and /b then b he would judge their case. /b The Gemara asks: b But how could he do so? Isn’t it written: “And you shall take no bribe” /b (Exodus 23:8), which indicates that a judge may not take money from either of the two litigants?, b And if you say /b that b this /b prohibition against taking a bribe b applies only when /b a judge b does not take from both /b parties, as there is a concern that b perhaps he may come to pervert the judgment /b in favor of the party that gave him the bribe, whereas in the case of b Karna, since he took from both /b parties b he will not come to pervert the judgment, /b who says that the verse is referring only to those circumstances? b Is it permitted /b to take a bribe even in a case b when one will not pervert the judgment? /b , b But isn’t it taught /b in a i baraita /i : b “And you shall take no bribe” /b (Exodus 23:8); b what /b is the meaning when b the verse states /b this? b If /b it comes b to teach that /b one should b not acquit the guilty and /b one should b not convict the innocent /b due to a bribe, b it is already stated: “You shall not wrest judgment” /b (Deuteronomy 16:19). b Rather, /b this verse teaches that b even /b if the purpose of the bribe is b to /b ensure that one b acquit the innocent and convict the guilty, the Torah /b nevertheless b says: “And you shall take no bribe.” /b This indicates that it is prohibited for a judge to receive anything from the litigants, even if there is no concern at all that justice will be perverted.,The Gemara answers: b This applies only when one takes the money in the form of a bribe, /b even if he does not intend to pervert the judgment, whereas b Karna took /b the money b in the form of a salary, /b not a bribe. The Gemara asks: b But is it permitted /b to take money from litigants b in the form of a salary? Didn’t we learn /b in a mishna ( i Kiddushin /i 58b): With regard to b one who takes a salary to judge /b cases, b his judgments are void? /b The Gemara answers: b This applies only /b when he took money as his b compensation for judging /b the case, whereas b Karna /b accepted the money b as compensation for unemployment, /b i.e., as he could not engage in his usual work while dealing with the case, he would take compensation for this unemployment.,The Gemara asks: b And is /b it b permitted /b to take money b as compensation for unemployment? Isn’t it taught /b in a i baraita /i : b Ugly is the judge who takes a salary to judge /b cases; b however, his judgments are /b valid b judgments? /b The Gemara clarifies: b What are the circumstances /b of this i baraita /i ? b If we say /b that it is referring to one who accepted money as his b compensation for judging, /b are b his judgments /b valid b judgments? But didn’t we learn /b in a mishna ( i Kiddushin /i 58b): With regard to b one who takes a salary to judge /b cases, b his judgments are void? Rather, /b it must certainly be referring to a situation where he takes money as b compensation for unemployment, and /b yet the i baraita /i b teaches: Ugly is the judge. /b ,The Gemara answers: b This /b statement that the judge is ugly b applies only /b when the fact that he is taking a salary for his b unemployment is not evident, /b as he was not engaged in some other type of work at the time. b Karna, /b however, b would take /b money for his b unemployment /b when b it was evident /b that he was taking time off work to judge the case, b as he was examining /b people's b wine stores [ i ambara /i ] /b to see which casks would last and which were going sour, b and they would pay him /b one b dinar /b as a salary. Consequently, when Karna paused from his work to deal with a case, it was clear that he was losing money.,This b resembles /b an incident involving b Rav Huna. When /b people b would come /b for b judgment before him, /b he would b say to them: /b As I am unable to take time off from my work, b give me a man who can draw water for me, /b to irrigate the fields in my place, b and I will judge your case. /b , b Rabbi Abbahu said: Come and see how blind are the eyes of those who accept bribes, /b and how they ruin themselves. If b a person has pain in his eyes, /b he b gives a doctor money, /b and even then b it is uncertain /b whether b he will be healed /b or b whether he will not be healed. And /b yet those judges b take /b the b value /b of b a i peruta /i , /b a small amount of money as a bribe, b and /b actively b blind their eyes, as it is stated: “For a bribe blinds those who have sight” /b (Exodus 23:8)., b The Sages taught: “For a bribe blinds the eyes of the wise” /b (Deuteronomy 16:19); b i a fortiori /i /b it will certainly blind the eyes b of fools. “And perverts the words of the righteous” /b (Deuteronomy 16:19); b i a fortiori /i /b it will certainly pervert the statements b of the wicked. /b The Gemara asks: b Are fools and the wicked suitable for judgment, /b i.e., to be appointed as judges? b Rather, this is what /b the i tanna /i of the i baraita /i b said: “For a bribe blinds the eyes of the wise”; even /b if he were b very wise but he took a bribe, /b he b will not leave /b this b world without /b suffering b blindness of the heart, /b i.e., he will eventually turn foolish. b “And perverts the words of the righteous”; /b |
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36. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pilgrims, pilgrimage, jerusalem Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 144| 21a. סיפא אתאן לתינוקות של בית רבן ומתקנת יהושע בן גמלא ואילך,דאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ויהושע בן גמלא שמו שאלמלא הוא נשתכח תורה מישראל שבתחלה מי שיש לו אב מלמדו תורה מי שאין לו אב לא היה למד תורה מאי דרוש (דברים יא, יט) ולמדתם אותם ולמדתם אתם,התקינו שיהו מושיבין מלמדי תינוקות בירושלים מאי דרוש (ישעיהו ב, ג) כי מציון תצא תורה ועדיין מי שיש לו אב היה מעלו ומלמדו מי שאין לו אב לא היה עולה ולמד התקינו שיהו מושיבין בכל פלך ופלך ומכניסין אותן כבן ט"ז כבן י"ז,ומי שהיה רבו כועס עליו מבעיט בו ויצא עד שבא יהושע בן גמלא ותיקן שיהו מושיבין מלמדי תינוקות בכל מדינה ומדינה ובכל עיר ועיר ומכניסין אותן כבן שש כבן שבע,אמר ליה רב לרב שמואל בר שילת עד שית לא תקביל מכאן ואילך קביל ואספי ליה כתורא וא"ל רב לרב שמואל בר שילת כי מחית לינוקא לא תימחי אלא בערקתא דמסנא דקארי קארי דלא קארי ליהוי צוותא לחבריה,מיתיבי אחד מבני חצר שביקש לעשות רופא אומן וגרדי ומלמד תינוקות בני חצר מעכבין עליו הכא במאי עסקינן בתינוקות דעכו"ם,תא שמע שנים שיושבין בחצר וביקש אחד מהן לעשות רופא ואומן וגרדי ומלמד תינוקות חבירו מעכב עליו ה"נ בתינוקות דעכו"ם,תא שמע מי שיש לו בית בחצר השותפין ה"ז לא ישכירנו לא לרופא ולא לאומן ולא לגרדי ולא לסופר יהודי ולא לסופר ארמאי הכא במאי עסקינן בסופר מתא,אמר רבא מתקנת יהושע בן גמלא ואילך לא ממטינן ינוקא ממתא למתא אבל מבי כנישתא לבי כנישתא ממטינן ואי מפסק נהרא לא ממטינן ואי איכא תיתורא ממטינן ואי איכא גמלא לא ממטינן,ואמר רבא סך מקרי דרדקי עשרין וחמשה ינוקי ואי איכא חמשין מותבינן תרי ואי איכא ארבעין מוקמינן ריש דוכנא ומסייעין ליה ממתא,ואמר רבא האי מקרי ינוקי דגריס ואיכא אחרינא דגריס טפי מיניה לא מסלקינן ליה דלמא אתי לאיתרשולי רב דימי מנהרדעא אמר כ"ש דגריס טפי קנאת סופרים תרבה חכמה,ואמר רבא הני תרי מקרי דרדקי חד גריס ולא דייק וחד דייק ולא גריס מותבינן ההוא דגריס ולא דייק שבשתא ממילא נפקא רב דימי מנהרדעא אמר מותבינן דדייק ולא גריס שבשתא כיון דעל על,דכתיב (מלכים א יא, טז) כי ששת חדשים ישב שם יואב וכל ישראל עד הכרית כל זכר באדום כי אתא לקמיה דדוד אמר ליה | 21a. In b the latter clause we arrive at /b the case of b schoolchildren /b who come to learn Torah in his house, b and /b this ruling applies b from /b the time of b the ordice of Yehoshua ben Gamla and onward. /b ,What was this ordice? b As Rav Yehuda says /b that b Rav says: Truly, that man is remembered for the good, and his name is Yehoshua ben Gamla. If not for him /b the b Torah would have been forgotten from the Jewish people. Initially, whoever had a father /b would have his father b teach him Torah, /b and b whoever did not have a father would not learn Torah /b at all. The Gemara explains: b What /b verse b did they interpret homiletically /b that allowed them to conduct themselves in this manner? They interpreted the verse that states: b “And you shall teach them [ i otam /i ] /b to your sons” (Deuteronomy 11:19), to mean: b And you yourselves [ i atem /i ] shall teach, /b i.e., you fathers shall teach your sons.,When the Sages saw that not everyone was capable of teaching their children and Torah study was declining, b they instituted /b an ordice b that teachers of children should be established in Jerusalem. /b The Gemara explains: b What /b verse b did they interpret homiletically /b that enabled them to do this? They interpreted the verse: b “For Torah emerges from Zion” /b (Isaiah 2:3). b But still, whoever had a father, /b his father b ascended with him /b to Jerusalem b and had him taught, but whoever did not have a father, he did not ascend and learn. /b Therefore, the Sages b instituted /b an ordice b that /b teachers of children b should be established /b in one city b in each and every region [ i pelekh /i ]. And they brought /b the students b in at /b the b age /b of b sixteen /b and b at /b the b age /b of b seventeen. /b , b But /b as the students were old and had not yet had any formal education, a student b whose teacher grew angry at him /b would b rebel against him and leave. /b It was impossible to hold the youths there against their will. This state of affairs continued b until Yehoshua ben Gamla came and instituted /b an ordice b that teachers of children should be established in each and every province and in each and every town, and they /b would b bring /b the children b in /b to learn b at /b the b age /b of b six /b and b at /b the b age /b of b seven. /b With regard to the matter at hand, since this system was established for the masses, the neighbors cannot prevent a scholar from teaching Torah in the courtyard.,Concerning that same issue, b Rav said to Rav Shmuel bar Sheilat, /b a teacher of children: b Do not accept /b a student b before /b the age of b six, /b as he is too young, and it is difficult for him to learn in a steady manner. b From this /b point b forward, accept him and stuff him /b with Torah b like an ox. And Rav /b further b said to Rav Shmuel bar Sheilat: When you strike a child /b for educational purposes, b hit him only with the strap of a sandal, /b which is small and does not cause pain. Rav further advised him: b He who reads, /b let him b read /b on his own; b whoever does not read, let him be a companion to his friends, /b which will encourage him to learn to read.,With regard to a courtyard, the Gemara concluded that it is permitted for one to establish an elementary school to teach Torah and the neighbors cannot protest. The Gemara b raises an objection /b to this ruling from a i baraita /i : With regard to b one member of a courtyard who wishes to become a doctor, a bloodletter, a weaver [ i vegardi /i ], or a teacher of children, the /b other b members of the courtyard can prevent him /b from doing so. This indicates that neighbors can protest the teaching of children in their shared courtyard. The Gemara answers: b With what are we dealing here, /b i.e., when can they protest his teaching children? We are dealing b with /b a case of b gentile children, /b as there is no mitzva to educate them. In this situation, the neighbors can protest about the noise., b Come /b and b hear /b another i baraita /i : With regard to b two people who are residing in /b one b courtyard, and one of them sought to become a doctor, a bloodletter, a weaver, or a teacher of children, the other can prevent him /b from doing so. The Gemara answers: b Here too, /b we are dealing b with /b a case of b gentile children. /b ,The Gemara suggests: b Come /b and b hear /b another i baraita /i : b One who has a house in a jointly owned courtyard may not rent it to a doctor, nor to a bloodletter, nor to a weaver, nor to a Jewish teacher [ i sofer /i ], nor to a gentile teacher. /b This indicates that one’s neighbors can prevent him from teaching Jewish children. The Gemara answers: b With what are we dealing here? /b We are dealing b with the scribe [ i sofer /i ] of the town, /b who does not teach children but writes documents and letters for residents of the town. This type of work is not a mitzva, and since many people seek his services, the residents of the courtyard can prevent him from performing this job near their houses.,§ With regard to the ordice of Yehoshua ben Gamla, and concerning teaching children in general, b Rava says: From /b the time of b the ordice of Yehoshua ben Gamla, /b that schoolteachers must be established in each town, b and onward, one does not bring a child from one town to another. /b Rather, each child is educated where he resides. b But one does bring them from one synagogue /b where they learn b to another synagogue. And if a river separates /b the areas b one does not bring /b the children across, lest they fall into the river. b And if there is a bridge /b spanning the river b one may bring /b them across the river. b But if there is /b only b a narrow bridge [ i gamla /i ] one does not bring /b them., b And Rava said: /b The maximum b number /b of students for one b teacher of children /b is b twenty-five children. And if there are fifty /b children in a single place, b one establishes two /b teachers, so that each one teaches twenty-five students. b And if there are forty /b children, b one establishes an assistant, and /b the teacher b receives help from /b the residents of b the town /b to pay the salary of the assistant., b And Rava said: /b If there is b a teacher of children who teaches /b a few subjects, b and there is another who teaches more /b subjects b than him, one does not remove /b the first teacher from his position to hire the second, as b perhaps /b the other teacher b will come to be negligent /b due to the lack of competition. b Rav Dimi from Neharde’a said: /b On the contrary, b all the more so /b is it the case that he will b teach /b in b a better /b manner if he knows that he is the sole instructor in the place, as b jealousy among teachers increases wisdom. /b The one who was dismissed will try to refine his skills so that he will be rehired, and this will prevent negligence on the part of the other teacher., b And Rava said: /b If there are b two teachers of children, one /b who b teaches /b a lot of material b but is not precise /b in his statements, b and one /b who b is precise but does not teach /b a lot of material, b one hires the one who teaches /b a lot of material b but is not precise. /b Why is this? b Errors will be corrected by themselves, /b and no lasting harm will be caused. By contrast, b Rav Dimi of Neharde’a said: One hires /b the instructor b who is precise and does not teach /b a lot of material, b as once an error is taught, it is taught, /b and cannot be easily corrected.,The Gemara cites a proof for the opinion of Rav Dimi of Neharde’a: This is b as it is written: “For Joab and all Israel remained there six months until he had cut off every male in Edom” /b (I Kings 11:16). b When /b Joab b came before /b King b David /b after this episode, David b said to him: /b |
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| 37. Augustine, Sermons, 323.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 48 |
| 38. Itinerarium Hierosolymitanum, Itinerarium Burdigalense, 591.1-591.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 9, 96, 97 |
| 39. Jerome, Letters, 108.9.3-108.9.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 47 |
| 40. Evagrius Scholasticus, Ecclesiastical History, 1.22 (6th cent. CE - 6th cent. CE) Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 139 |
| 41. Hesychius of Jerusalem, Hom., 9.2-9.3, 9.5 Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 46, 115, 128 |
| 42. Gerontius, He, 64 Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 51 |
| 43. Cyril of Jerusalem, Catechetical Lectures, 12.20-12.21, 13.3, 13.22 Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 14, 96 |
| 45. Sozomenus, Ecclesiastical History, 9.17.1 Tagged with subjects: •pilgrimage (pilgrim), and constantinople, and jerusalem Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 82 |
