Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.





34 results for "priestly"
1. Hebrew Bible, Proverbs, 4.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly source Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 49, 50
4.7. "רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃", 4.7. "The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding.",
2. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 17, 183, 227, 228, 229, 257, 258
14.18. "וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃", 14.18. "And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD.",
3. Hebrew Bible, Job, 1.5, 1.12, 1.22, 2.6, 2.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 87
1.5. "וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וּבֵרֲכוּ אֱלֹהִים בִּלְבָבָם כָּכָה יַעֲשֶׂה אִיּוֹב כָּל־הַיָּמִים׃", 1.12. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃", 1.22. "בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב וְלֹא־נָתַן תִּפְלָה לֵאלֹהִים׃", 2.6. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃", 1.5. "And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all; for Job said: ‘It may be that my sons have sinned, and blasphemed God in their hearts.’ Thus did Job continually.", 1.12. "And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD.", 1.22. "For all this Job sinned not, nor ascribed aught unseemly to God.", 2.6. "And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’", 2.10. "But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.",
4. Hebrew Bible, Psalms, 104.24-104.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly source (p), psalm Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 77
104.24. "מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃", 104.25. "זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃", 104.26. "שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃", 104.24. "How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.", 104.25. "Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great.", 104.26. "There go the ships; There is leviathan, whom Thou hast formed to sport therein.",
5. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 139, 162; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 27
9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.",
6. Hebrew Bible, Exodus, 21.28-21.30, 22.1-22.2, 23.19, 28.37, 28.43-28.45, 30.26-30.29, 34.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly source (p) •priestly source •priestly source (p), notion of holiness Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 162, 252, 254, 259; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 49
21.28. "וְכִי־יִגַּח שׁוֹר אֶת־אִישׁ אוֹ אֶת־אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת־בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִי׃", 21.29. "וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃", 22.1. "אִם־בַּמַּחְתֶּרֶת יִמָּצֵא הַגַּנָּב וְהֻכָּה וָמֵת אֵין לוֹ דָּמִים׃", 22.1. "שְׁבֻעַת יְהוָה תִּהְיֶה בֵּין שְׁנֵיהֶם אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ וְלָקַח בְּעָלָיו וְלֹא יְשַׁלֵּם׃", 22.2. "אִם־זָרְחָה הַשֶּׁמֶשׁ עָלָיו דָּמִים לוֹ שַׁלֵּם יְשַׁלֵּם אִם־אֵין לוֹ וְנִמְכַּר בִּגְנֵבָתוֹ׃", 22.2. "וְגֵר לֹא־תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃", 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", 28.37. "וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה׃", 28.43. "וְהָיוּ עַל־אַהֲרֹן וְעַל־בָּנָיו בְּבֹאָם אֶל־אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא־יִשְׂאוּ עָוֺן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו׃", 30.26. "וּמָשַׁחְתָּ בוֹ אֶת־אֹהֶל מוֹעֵד וְאֵת אֲרוֹן הָעֵדֻת׃", 30.27. "וְאֶת־הַשֻּׁלְחָן וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמְּנֹרָה וְאֶת־כֵּלֶיהָ וְאֵת מִזְבַּח הַקְּטֹרֶת׃", 30.28. "וְאֶת־מִזְבַּח הָעֹלָה וְאֶת־כָּל־כֵּלָיו וְאֶת־הַכִּיֹּר וְאֶת־כַּנּוֹ׃", 30.29. "וְקִדַּשְׁתָּ אֹתָם וְהָיוּ קֹדֶשׁ קָדָשִׁים כָּל־הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ׃", 34.26. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", 21.28. "And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.", 21.29. "But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.", 21.30. "If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him.", 22.1. "If a thief be found breaking in, and be smitten so that he dieth, there shall be no bloodguiltiness for him.", 22.2. "If the sun be risen upon him, there shall be bloodguiltiness for him—he shall make restitution; if he have nothing, then he shall be sold for his theft.", 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", 28.37. "And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be.", 28.43. "And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.", 30.26. "And thou shalt anoint therewith the tent of meeting, and the ark of the testimony,", 30.27. "and the table and all the vessels thereof, and the candlestick and the vessels thereof, and the altar of incense,", 30.28. "and the altar of burnt-offering with all the vessels thereof, and the laver and the base thereof.", 30.29. "And thou shalt sanctify them, that they may be most holy; whatsoever toucheth them shall be holy.", 34.26. "The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’",
7. Hebrew Bible, Deuteronomy, 1.39, 7.16, 7.23, 7.27, 18.10, 21.1-21.9, 22.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly source •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 139, 162, 163; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 54
1.39. "וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה וּבְנֵיכֶם אֲשֶׁר לֹא־יָדְעוּ הַיּוֹם טוֹב וָרָע הֵמָּה יָבֹאוּ שָׁמָּה וְלָהֶם אֶתְּנֶנָּה וְהֵם יִירָשׁוּהָּ׃", 7.16. "וְאָכַלְתָּ אֶת־כָּל־הָעַמִּים אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תָחֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־מוֹקֵשׁ הוּא לָךְ׃", 7.23. "וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהָמָם מְהוּמָה גְדֹלָה עַד הִשָּׁמְדָם׃", 21.1. "כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃", 21.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃", 21.2. "וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃", 21.2. "וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃", 21.3. "וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃", 21.4. "וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃", 21.5. "וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃", 21.6. "וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃", 21.7. "וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃", 21.8. "כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃", 21.9. "וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃", 22.8. "כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ׃", 1.39. "Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it.", 7.16. "And thou shalt consume all the peoples that the LORD thy God shall deliver unto thee; thine eye shall not pity them; neither shalt thou serve their gods; for that will be a snare unto thee.", 7.23. "But the LORD thy God shall deliver them up before thee, and shall discomfit them with a great discomfiture, until they be destroyed.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 21.1. "If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;", 21.2. "then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.", 21.3. "And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke.", 21.4. "And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley.", 21.5. "And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.", 21.6. "And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley.", 21.7. "And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it.", 21.8. "Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.", 21.9. "So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.", 22.8. "When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood upon thy house, if any man fall from thence.",
8. Hebrew Bible, Numbers, 5.1-5.4, 5.6, 11.12-11.13, 11.19-11.20, 11.22-11.31, 11.38-11.40, 31.31-31.34 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly source (p) •priestly source (p), dating •priestly source (p), notion of holiness Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 49, 50, 73, 162, 163, 168, 187, 258
5.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.1. "וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃", 5.2. "וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃", 5.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃", 5.3. "מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃", 5.3. "אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃", 5.4. "וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיְשַׁלְּחוּ אוֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃", 5.6. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא׃", 11.12. "הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃", 11.13. "מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃", 11.19. "לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃", 11.22. "הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת־כָּל־דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם׃", 11.23. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הֲיַד יְהוָה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם־לֹא׃", 11.24. "וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃", 11.25. "וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃", 11.26. "וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃", 11.27. "וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃", 11.28. "וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃", 11.29. "וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃", 11.31. "וְרוּחַ נָסַע מֵאֵת יְהוָה וַיָּגָז שַׂלְוִים מִן־הַיָּם וַיִּטֹּשׁ עַל־הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה סְבִיבוֹת הַמַּחֲנֶה וּכְאַמָּתַיִם עַל־פְּנֵי הָאָרֶץ׃", 31.31. "וַיַּעַשׂ מֹשֶׁה וְאֶלְעָזָר הַכֹּהֵן כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 31.32. "וַיְהִי הַמַּלְקוֹחַ יֶתֶר הַבָּז אֲשֶׁר בָּזְזוּ עַם הַצָּבָא צֹאן שֵׁשׁ־מֵאוֹת אֶלֶף וְשִׁבְעִים אֶלֶף וַחֲמֵשֶׁת־אֲלָפִים׃", 31.33. "וּבָקָר שְׁנַיִם וְשִׁבְעִים אָלֶף׃", 31.34. "וַחֲמֹרִים אֶחָד וְשִׁשִּׁים אָלֶף׃", 5.1. "And the LORD spoke unto Moses, saying:", 5.2. "’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;", 5.3. "both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’", 5.4. "And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel.", 5.6. "Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;", 11.12. "Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?", 11.13. "Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.", 11.19. "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;", 11.20. "but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’", 11.22. "If flocks and herds be slain for them, will they suffice them? or if all the fish of the sea be gathered together for them, will they suffice them?’", 11.23. "And the LORD said unto Moses: ‘Is the LORD’S hand waxed short? now shalt thou see whether My word shall come to pass unto thee or not.’", 11.24. "And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent.", 11.25. "And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.", 11.26. "But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.", 11.27. "And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’", 11.28. "And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’", 11.29. "And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’", 11.30. "And Moses withdrew into the camp, he and the elders of Israel.", 11.31. "And there went forth a wind from the LORD, and brought across quails from the sea, and let them fall by the camp, about a day’s journey on this side, and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth.", 31.31. "And Moses and Eleazar the priest did as the LORD commanded Moses.", 31.32. "Now the prey, over and above the booty which the men of war took, was six hundred thousand and seventy thousand and five thousand sheep,", 31.33. "and threescore and twelve thousand beeves,", 31.34. "and threescore and one thousand asses,",
9. Hebrew Bible, 2 Samuel, 1.16, 3.28-3.29, 6.21, 19.35 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly source (p) •priestly source Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 49, 162; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 54
1.16. "וַיֹּאמֶר אֵלָיו דָּוִד דמיך [דָּמְךָ] עַל־רֹאשֶׁךָ כִּי פִיךָ עָנָה בְךָ לֵאמֹר אָנֹכִי מֹתַתִּי אֶת־מְשִׁיחַ יְהוָה׃", 3.28. "וַיִּשְׁמַע דָּוִד מֵאַחֲרֵי כֵן וַיֹּאמֶר נָקִי אָנֹכִי וּמַמְלַכְתִּי מֵעִם יְהוָה עַד־עוֹלָם מִדְּמֵי אַבְנֵר בֶּן־נֵר׃", 3.29. "יָחֻלוּ עַל־רֹאשׁ יוֹאָב וְאֶל כָּל־בֵּית אָבִיו וְאַל־יִכָּרֵת מִבֵּית יוֹאָב זָב וּמְצֹרָע וּמַחֲזִיק בַּפֶּלֶךְ וְנֹפֵל בַּחֶרֶב וַחֲסַר־לָחֶם׃", 6.21. "וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי יְהוָה אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכָּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם יְהוָה עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי יְהוָה׃", 19.35. "וַיֹּאמֶר בַּרְזִלַּי אֶל־הַמֶּלֶךְ כַּמָּה יְמֵי שְׁנֵי חַיַּי כִּי־אֶעֱלֶה אֶת־הַמֶּלֶךְ יְרוּשָׁלִָם׃", 1.16. "And David said to him, Thy blood be upon thy head; for thy mouth has testified against thee, saying, I have slain the Lord’s anointed.", 3.28. "And afterwards when David heard it, he said, I and my kingdom are guiltless before the Lord for ever from the blood of Avner the son of Ner:", 3.29. "let it rest on the head of Yo᾽av, and on all his father’s house; and let the house of Yo᾽av never lack such as are afflicted with an issue, or with żara῾at, or that go on crutches, or fall by the sword, or lack bread.", 6.21. "And David said to Mikhal, It was before the Lord, who chose me before thy father, and before all his house, to appoint me prince over the people of the Lord, over Yisra᾽el. Therefore will I play before the Lord,", 19.35. "And Barzillay said to the king, How long have I to live, that I should go up with the king to Yerushalayim?",
10. Hebrew Bible, Jeremiah, 26.1, 27.1, 28.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly source Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 49
26.1. "בְּרֵאשִׁית מַמְלְכוּת יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הָיָה הַדָּבָר הַזֶּה מֵאֵת יְהוָה לֵאמֹר׃", 26.1. "וַיִּשְׁמְעוּ שָׂרֵי יְהוּדָה אֵת הַדְּבָרִים הָאֵלֶּה וַיַּעֲלוּ מִבֵּית־הַמֶּלֶךְ בֵּית יְהוָה וַיֵּשְׁבוּ בְּפֶתַח שַׁעַר־יְהוָה הֶחָדָשׁ׃", 27.1. "כִּי שֶׁקֶר הֵם נִבְּאִים לָכֶם לְמַעַן הַרְחִיק אֶתְכֶם מֵעַל אַדְמַתְכֶם וְהִדַּחְתִּי אֶתְכֶם וַאֲבַדְתֶּם׃", 27.1. "בְּרֵאשִׁית מַמְלֶכֶת יְהוֹיָקִם בֶּן־יֹאושִׁיָּהוּ מֶלֶךְ יְהוּדָה הָיָה הַדָּבָר הַזֶּה אֶל־יִרְמְיָה מֵאֵת יְהוָה לֵאמֹר׃", 28.1. "וַיְהִי בַּשָּׁנָה הַהִיא בְּרֵאשִׁית מַמְלֶכֶת צִדְקִיָּה מֶלֶךְ־יְהוּדָה בשנת [בַּשָּׁנָה] הָרְבִעִית בַּחֹדֶשׁ הַחֲמִישִׁי אָמַר אֵלַי חֲנַנְיָה בֶן־עַזּוּר הַנָּבִיא אֲשֶׁר מִגִּבְעוֹן בְּבֵית יְהוָה לְעֵינֵי הַכֹּהֲנִים וְכָל־הָעָם לֵאמֹר׃", 28.1. "וַיִּקַּח חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא וַיִּשְׁבְּרֵהוּ׃", 26.1. "In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from the LORD, saying:", 27.1. "In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jeremiah from the LORD, saying:", 28.1. "And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Haiah the son of Azzur the prophet, who was of Gibeon, spoke unto me in the house of the LORD, in the presence of the priests and of all the people, saying:",
11. Hebrew Bible, 1 Kings, 2.5, 2.33 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 162
2.5. "וְגַם אַתָּה יָדַעְתָּ אֵת אֲשֶׁר־עָשָׂה לִי יוֹאָב בֶּן־צְרוּיָה אֲשֶׁר עָשָׂה לִשְׁנֵי־שָׂרֵי צִבְאוֹת יִשְׂרָאֵל לְאַבְנֵר בֶּן־נֵר וְלַעֲמָשָׂא בֶן־יֶתֶר וַיַּהַרְגֵם וַיָּשֶׂם דְּמֵי־מִלְחָמָה בְּשָׁלֹם וַיִּתֵּן דְּמֵי מִלְחָמָה בַּחֲגֹרָתוֹ אֲשֶׁר בְּמָתְנָיו וּבְנַעֲלוֹ אֲשֶׁר בְּרַגְלָיו׃", 2.33. "וְשָׁבוּ דְמֵיהֶם בְּרֹאשׁ יוֹאָב וּבְרֹאשׁ זַרְעוֹ לְעֹלָם וּלְדָוִד וּלְזַרְעוֹ וּלְבֵיתוֹ וּלְכִסְאוֹ יִהְיֶה שָׁלוֹם עַד־עוֹלָם מֵעִם יְהוָה׃", 2.5. "Moreover thou knowest also what Joab the son of Zeruiah did unto me, even what he did to the two captains of the hosts of Israel, unto Abner the son of Ner and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet.", 2.33. "So shall their blood return upon the head of Joab, and upon the head of his seed for ever; but unto David, and unto his seed, and unto his house, and unto his throne, shall there be peace for ever from the LORD.’",
12. Hebrew Bible, 1 Samuel, 10.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 254
10.1. "וַיָּבֹאוּ שָׁם הַגִּבְעָתָה וְהִנֵּה חֶבֶל־נְבִאִים לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ אֱלֹהִים וַיִּתְנַבֵּא בְּתוֹכָם׃", 10.1. "וַיִּקַּח שְׁמוּאֵל אֶת־פַּךְ הַשֶּׁמֶן וַיִּצֹק עַל־רֹאשׁוֹ וַיִּשָּׁקֵהוּ וַיֹּאמֶר הֲלוֹא כִּי־מְשָׁחֲךָ יְהוָה עַל־נַחֲלָתוֹ לְנָגִיד׃", 10.1. "Then Shemu᾽el took a flask of oil, and poured it upon his head, and kissed him, and said, Has not the Lord anointed thee to be a prince over his inheritance?",
13. Hebrew Bible, 2 Kings, 4.26-4.27, 13.21 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 49, 252
4.26. "עַתָּה רוּץ־נָא לִקְרָאתָהּ וֶאֱמָר־לָהּ הֲשָׁלוֹם לָךְ הֲשָׁלוֹם לְאִישֵׁךְ הֲשָׁלוֹם לַיָּלֶד וַתֹּאמֶר שָׁלוֹם׃", 4.27. "וַתָּבֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הָהָר וַתַּחֲזֵק בְּרַגְלָיו וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ וַיֹּאמֶר אִישׁ הָאֱלֹהִים הַרְפֵּה־לָהּ כִּי־נַפְשָׁהּ מָרָה־לָהּ וַיהוָה הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי׃", 13.21. "וַיְהִי הֵם קֹבְרִים אִישׁ וְהִנֵּה רָאוּ אֶת־הַגְּדוּד וַיַּשְׁלִיכוּ אֶת־הָאִישׁ בְּקֶבֶר אֱלִישָׁע וַיֵּלֶךְ וַיִּגַּע הָאִישׁ בְּעַצְמוֹת אֱלִישָׁע וַיְחִי וַיָּקָם עַל־רַגְלָיו׃", 4.26. "Run, I pray thee, now to meet her, and say unto her: Is it well with thee? is it well with thy husband? is it well with the child?’ And she answered: ‘It is well.’", 4.27. "And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said: ‘Let her alone; for her soul is bitter within her; and the LORD hath hid it from me, and hath not told Me.’", 13.21. "And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet.",
14. Hebrew Bible, Ecclesiastes, 3.19 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •priestly source (p) •priestly source (p), tannaim diverging from •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 25
3.19. "כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃", 3.19. "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity.",
15. Aristotle, On Marvelous Things Heard, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44
16. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44
17. Ezekiel The Tragedian, Exagoge, 29.40-29.48 (3rd cent. BCE - 1st cent. BCE)  Tagged with subjects: •priestly source (p), notion of holiness Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 260
18. Mishnah, Bekhorot, 1.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •priestly source (p), tannaim diverging from •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 32, 50
1.2. "פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו: \n", 1.2. "If a cow gave birth to a species of donkey, or a donkey gave birth to a species of horse, it is exempt from [the law of] the firstling, for it is said, “the firstling of a donkey,” “the firstling of a donkey,” twice [to teach that the law of the firstling does not apply] until that which gives birth is a donkey and that which is born is a donkey. And what is the law with regard to eating them? If a clean animal gave birth to a species of unclean animal, it is permitted to be eaten. But if an unclean animal gave birth to a species of a clean animal, it is forbidden to be eaten, for that which comes out of the unclean is unclean and that which comes out of the clean is clean. If an unclean fish swallowed a clean fish, it is permitted to be eaten. But if a clean fish has swallowed an unclean fish, the latter is forbidden to be eaten, because it is not [the clean fish's] growth.",
19. Mishnah, Niddah, 3.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •priestly source (p) •priestly source (p), tannaim diverging from •priestly source (p), hierarchy in •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 41, 44, 50
3.2. "הַמַּפֶּלֶת כְּמִין קְלִפָּה, כְּמִין שַׂעֲרָה, כְּמִין עָפָר, כְּמִין יַבְחוּשִׁים אֲדֻמִּים, תַּטִּיל לַמַּיִם. אִם נִמֹּחוּ, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. הַמַּפֶּלֶת כְּמִין דָּגִים, חֲגָבִים, שְׁקָצִים וּרְמָשִׂים, אִם יֵשׁ עִמָּהֶם דָּם, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. הַמַּפֶּלֶת מִין בְּהֵמָה, חַיָּה וָעוֹף, בֵּין טְמֵאִין בֵּין טְהוֹרִים, אִם זָכָר, תֵּשֵׁב לְזָכָר. וְאִם נְקֵבָה, תֵּשֵׁב לִנְקֵבָה. וְאִם אֵין יָדוּעַ, תֵּשֵׁב לְזָכָר וְלִנְקֵבָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ מִצּוּרַת אָדָם, אֵינוֹ וָלָד: \n", 3.2. "If a woman miscarried an object that was like a rind, like a hair, like earth, like red flies, let her put it in water: If it dissolves she is unclean, But if it does not she is clean. If she miscarried an object in the shape of fishes, locusts, or any forbidden things or creeping things: If there was blood with them she is unclean, If not, she is clean. If she miscarried an object in the shape of a beast, a wild animal or a bird, whether clean or unclean: If it was a male she sits in uncleanness as she would for a male; And if it was a female she sits in uncleanness as she would for a female. But if the sex is unknown she sits in uncleanness for both male and female, the words of Rabbi Meir. The sages say: anything that has not the shape of a human being cannot be regarded as a human child.",
20. Mishnah, Yevamot, 16.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •priestly source (p), tannaim diverging from •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 52
16.3. "אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, אַף עַל פִּי שֶׁיֵּשׁ סִימָנִין בְּגוּפוֹ וּבְכֵלָיו. אֵין מְעִידִין אֶלָּא עַד שֶׁתֵּצֵא נַפְשׁוֹ, וַאֲפִלּוּ רָאוּהוּ מְגֻיָּד, וְצָלוּב, וְהַחַיָּה אוֹכֶלֶת בּוֹ. אֵין מְעִידִין אֶלָּא עַד שְׁלֹשָׁה יָמִים. רַבִּי יְהוּדָה בֶּן בָּבָא אוֹמֵר, לֹא כָל הָאָדָם וְלֹא כָל הַמָּקוֹם וְלֹא כָל הַשָּׁעוֹת שָׁוִין: \n", 16.3. "They are allowed to testify only about the face with the nose, even though there were also marks on the man’s body or clothing. They are allowed to testify only when his soul has departed, even though they have seen him cut up or crucified or being devoured by a wild beast. They are allowed to testify only [if they saw the body] within three days [of death]. Rabbi Judah ben Baba says: not all men, all places, or all times are alike.",
21. New Testament, John, 1.1-1.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priestly source Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 50
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made.
22. Tosefta, Bekhorot, 1.7, 1.9-1.11 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •priestly source (p), tannaim diverging from •priestly source (p), classification in •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 50, 61
23. Tosefta, Niddah, 4.3-4.4, 4.6, 4.11 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •priestly source (p) •priestly source (p), tannaim diverging from •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 19, 32, 44
4.3. "צורת פנים שאמרו אחד מכל צורת פנים חוץ מאתים וסנדל שאמרו דומה לסנדל דג שבים ר\"ש בן גמליאל אומר דומה ללשון של שור רבותינו אמרו עד שיהא בו מצורת אדם. ולא אמרו סנדל והלא אין סנדל שאין עמו ולד אלא שמא תפיל עמו זכר ותהא מקולקלת לנקבה או שמא תפיל <עמו> שנים אחד לפני שקיעת החמה נמצאת מונה תחלת נדה לראשון ותחלת לנדה אחרון. שליא שאמרו תחלתה כחוט הערב וראשה כתורמוס וחלולה כחצוצרת ואין שליא פחותה מטפח. רשב\"ג אומר דומה לקורקבן של תרנגול. ולמה אמרו שליא והלא אין שליא שאין עמה ולד.", 4.4. "הטיבור חיבור באדם עד טפח ליטמא ולטמא אבל בבהמה חיבור עור היוצא מעור פניו של אדם בין חיי בין מת ה\"ז טהור ומותר בהנאה. ואיזו שפיר מרוקם אבא שאול אומר תחלת ברייתו בראשו שתי עיניו כשתי טיפין של זבוב. שני חוטמיו כשני טיפין של זבוב. פיו מתוח כשערה וגוייתו כעדשה ואם היתה נקבה גויתה כשערה לארכה. פיו פתוח ידים ורגלים אין בו. ועליו מפורש בקבלה (איוב י׳:י׳) הלא כחלב תתיכני וגו'.", 4.6. "השליא בבית הבית טמא דברי ר\"מ. רבי יוסי ור' יהודה ור' שמעון אומרים הבית טהור. אמרו לר\"מ אי אתה מודה שאם הוציאה בספל בבית החיצון שהוא טהור אמר להם מפני שבטל בחיצון. אמרו לו כשם שבטל בחיצון כך בפנימי אינו. יצא מחותך או מסורס אינו ולד עד שיצא רובו רבי יוסי אומר עד שיצא כדרכו יצא כדרכו עד שיצא ראשו רבי יוסי אומר רוב ראשו ואי זו רוב ראשו זו פדחתו.",
24. Pliny The Elder, Natural History, 7.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priestly source (p), tannaim diverging from •tannaim, diverging from priestly source Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 52
25. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 61, 62
26. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 168
27. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •holiness legislation (h), contradicting priestly source (p) •priestly source (p), contradicting holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 229
31a. גידפי דמיפרמי,והא בעי כסוי וכי תימא דמכסו ליה והאמר רבי זירא אמר רב השוחט צריך שיתן עפר למטה ועפר למעלה שנאמר (ויקרא יז, יג) וכסהו בעפר עפר לא נאמר אלא בעפר מלמד שהשוחט צריך שיתן עפר למטה ועפר למעלה,דמזמין ליה לעפר דכולה פתקא:,היה שוחט והתיז [וכו']: אמר רבי זירא מלא צואר וחוץ לצואר,איבעיא להו מלא צואר וחוץ לצואר כמלא צואר דהוו לה תרי צוארי או דלמא מלא צואר וחוץ לצואר משהו,תא שמע היה שוחט והתיז שני ראשין בבת אחת אם יש לסכין מלא צואר אחד כשר מאי מלא צואר אחד אילימא מלא צואר אחד ותו לא השתא בבהמה אחת בעינן מלא צואר וחוץ לצואר בשתי בהמות סגי להו כמלא צואר אחד אלא פשיטא מלא צואר חוץ לשני צוארין,ש"מ מלא צואר חוץ לצואר ש"מ:,בד"א בזמן שהוליך ולא הביא וכו': אמר רב מנשה באיזמל שאין לו קרנים,אמר ליה רב אחא בריה דרב אויא לרב מנשה מחטא מאי אמר ליה מחטא מבזע בזע,מחטא דאושכפי מאי אמר ליה תנינא אפילו כל שהוא מאי לאו מחטא דאושכפי לא איזמל איזמל בהדיא קתני לה פרושי קא מפרש מאי כל שהו איזמל,ה"נ מסתברא דאי ס"ד מחטא דאושכפי השתא מחטא דאושכפי שריא איזמל מיבעיא איזמל אצטריכא ליה ס"ד אמינא ליגזר איזמל שאין לו קרנים אטו איזמל שיש לו קרנים קא משמע לן:, big strongמתני׳ /strong /big נפלה סכין ושחטה אע"פ ששחטה כדרכה פסולה שנאמר (דברים כז, ז) וזבחת ואכלת מה שאתה זובח אתה אוכל:, big strongגמ׳ /strong /big טעמא דנפלה הא הפילה הוא כשרה ואע"ג דלא מיכוין,מאן תנא דלא בעינן כוונה לשחיטה אמר רבא ר' נתן היא דתני אושעיא זעירא דמן חבריא זרק סכין לנועצה בכותל והלכה ושחטה כדרכה ר' נתן מכשיר וחכמים פוסלים הוא תני לה והוא אמר לה הלכה כר' נתן,והא אמרה רבא חדא זימנא דתנן וכולן ששחטו ואחרים רואין אותן שחיטתן כשרה ואמרינן מאן תנא דלא בעי כוונה לשחיטה ואמר רבא רבי נתן היא,צריכא דאי אשמועינן התם משום דקא מיכוין לשום חתיכה בעולם אבל הכא דלא קא מיכוין אימא לא,ואי אשמעינן הכא משום דקאתי מכח בן דעת אבל התם דלא קאתי מכח בן דעת אימא לא צריכא:,אתמר נדה שנאנסה וטבלה אמר רב יהודה אמר רב טהורה לביתה ואסורה לאכול בתרומה ור' יוחנן אמר אף לביתה לא טהרה,א"ל רבא לר"נ לרב דאמר טהורה לביתה ואסורה לאכול בתרומה עון כרת הותרה איסור מיתה מיבעיא,אמר ליה בעלה חולין הוא וחולין לא בעי כוונה ומנא תימרא דתנן גל שנתלש ובו ארבעים סאה ונפל על האדם ועל הכלים טהורין מאי לאו אדם דומיא דכלים מה כלים דלא מיכווני אף אדם נמי לא בעי כוונה,ממאי דלמא ביושב ומצפה עסקינן אימתי יתלש הגל 31a. b that the feathers /b at the front of the neck were b unraveled /b by the arrow, a clear indication that slaughter was performed from the front of the neck.,The Gemara notes another difficulty encountered in the slaughter of a flying bird with an arrow. b But doesn’t /b the bird’s blood b require covering /b with earth? b And if you would say that /b Rabbi Yona bar Taḥlifa b covers /b the blood, b but doesn’t Rabbi Zeira say /b that b Rav says: /b In fulfilling the mitzva of covering the blood, b one who slaughters /b an undomesticated animal or bird b must place earth beneath /b the blood b and earth above /b it, b as it is stated: /b “He shall spill its blood, b and cover it in earth” /b (Leviticus 17:13). b It is not stated: /b Cover it with b earth, but rather “in earth /b .” This b teaches that one who slaughters must place earth beneath /b the blood b and earth above /b the blood, so that the blood will be within the earth.,The Gemara answers b that /b Rabbi Yona bar Taḥlifa would b designate for himself /b the b earth of the entire valley [ i patka /i ] /b before shooting the arrow. That earth would serve as the layer of earth beneath the blood and he would proceed to cover the blood with another layer of earth.,§ The mishna teaches: In a case where b one was /b in the process of b slaughtering /b the animal in the standard manner b and he decapitated /b the animal in one motion, if the length of the knife is equivalent to the breadth of the animal’s entire neck, the slaughter is valid. b Rabbi Zeira says: /b The knife must be equivalent to b the /b breadth of the animal’s b entire neck and /b extend b beyond the neck. /b , b A dilemma was raised before /b the Sages: Did Rabbi Zeira mean: Equivalent to the breadth of the animal’s b entire neck and /b extend b beyond the neck /b by an amount equivalent to the breadth of the b entire neck, /b in which case the length of the knife b would /b equal the breadth of b two necks? Or perhaps /b he meant: Equivalent to the breadth of the b entire neck and beyond the neck /b by b any amount? /b ,The Gemara suggests: b Come /b and b hear /b proof to resolve the dilemma from the continuation of the mishna: If b one was /b in the process of b slaughtering /b two animals simultaneously, b and he decapitated two heads in one /b motion, b if /b the length b of the knife /b is equivalent to the breadth of b an entire neck /b of b one /b of the animals the slaughter is b valid. /b The Gemara asks: b What /b is the meaning of the phrase: The breadth of b an entire neck /b of b one /b of the animals? b If we say /b that it means the breadth of b one entire neck and nothing more, /b that is difficult. b Now, /b for the slaughter b of one animal, we require /b that the knife be equivalent to the breadth of the animal’s b entire neck and /b extend b beyond the neck; /b for the slaughter b of two animals, /b is it possible that a knife whose length is equivalent to the breadth of b one /b animal’s b entire neck would be sufficient? Rather, /b it is b obvious /b that it means that the length of the knife must be equivalent to the breadth of b one entire neck beyond the /b breadth of b two necks. /b ,The Gemara suggests: b Learn from /b the mishna that Rabbi Zeira means that the length of the knife must be equivalent to the breadth of the animal’s entire neck and extend b beyond the neck /b by the breadth of the b entire neck. /b The Gemara concludes: Indeed, b learn from it /b that this was Rabbi Zeira’s intent.,§ The mishna continues: b In what /b case b is this statement said? /b It is b when one drew /b the knife b back and did not draw /b it b forth, /b or drew it forth and did not draw it back. But if he drew it back and forth, even if the knife was of any length, even if he slaughtered with a scalpel, the slaughter is valid. b Rav Menashe said: /b This is the i halakha /i b in /b the case of b a scalpel that does not have protrusions /b from the sides. If there are protrusions, since the scalpel is short, there is concern that the corners may perforate the i simanim /i or enter between the i simanim /i and invalidate the slaughter., b Rav Aḥa, son of Rav Avya, said to Rav Menashe: What /b is the i halakha /i with regard to slaughter with b a needle? /b Rav Menashe b said to him: A needle pierces /b the i simanim /i , as it perforates the neck instead of cutting it.,Rav Aḥa then asked Rav Menashe: b What is /b the i halakha /i with regard to slaughtering with b a cobbler’s needle, /b which is flat and has sharp sides? Rav Menashe b said to him: We /b already b learn /b in the mishna: b Even /b if the knife was of b any length, /b the slaughter is valid. b What, is it not /b referring to slaughter with b a cobbler’s needle? /b The Gemara responds: b No. /b The reference is to slaughtering with b a scalpel, /b which is larger than a cobbler’s needle. The Gemara objects: The i tanna /i b teaches /b the case of b a scalpel explicitly /b in the mishna. Therefore, the phrase in the mishna: A knife of any length, must be referring to an item smaller than a scalpel. The Gemara explains: The subsequent mention of the scalpel b is explaining /b the phrase: Even if the knife was of any length. b What is /b the knife of b any length /b with which slaughter is valid? It is b a scalpel. /b , b This too stands to reason, as, if it enters your mind /b that the phrase: A knife of any length, is referring to b a cobbler’s needle, now /b that it is b permitted /b to slaughter with b a cobbler’s needle, is /b it b necessary /b for the i tanna /i to teach that it is permitted to slaughter with b a scalpel, /b which is larger than a cobbler’s needle? The Gemara rejects that reasoning: It b is necessary /b for the mishna to teach both the case of a cobbler’s needle and the case of b a scalpel, /b as it could b enter your mind to say /b that it is prohibited to slaughter with a scalpel even though it is permitted to slaughter with a cobbler’s needle. The reasoning for this distinction would be: b Let /b the Sages b issue a decree /b prohibiting the use of b a scalpel with no protrusions due to /b the prohibition against using b a scalpel with protrusions. /b Therefore, the i tanna /i b teaches us /b that there is no decree and it is permitted to slaughter with a scalpel that has no protrusions., strong MISHNA: /strong If b a knife fell and slaughtered /b an animal, b although /b the knife b slaughtered /b the animal b in the standard manner, /b the slaughter is b not valid, as it is stated: “And you shall slaughter…and you shall eat” /b (Deuteronomy 27:7), from which it is derived: b That which you slaughter you may eat, /b and that which was slaughtered on its own, you may not eat., strong GEMARA: /strong The mishna teaches that if a knife fell and slaughtered an animal the slaughter is not valid. The Gemara notes: b The reason /b the slaughter is not valid is b that /b the knife b fell. But /b by inference, if b one dropped /b the knife the slaughter is b valid, and /b that is the i halakha /i b even though /b when dropping the knife he b did not intend /b to slaughter the animal.,The Gemara asks: b Who is the i tanna /i /b who holds b that we do not require intent for slaughter? Rava said: /b It b is Rabbi Natan, as Oshaya, the youngest of the company /b of Sages, b taught /b a i baraita /i : If b one threw a knife to embed it in the wall and /b in the course of its flight the knife b went and slaughtered /b an animal b in its /b proper b manner, Rabbi Natan deems /b the slaughter b valid and the Rabbis deem /b the slaughter b not valid. /b Oshaya b teaches /b the i baraita /i b and he says /b about b it: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Natan /b that there is no need for intent to perform a valid act of slaughter.,The Gemara asks: b But didn’t Rava /b already b say it one time /b that the mishna is in accordance with the opinion of Rabbi Natan? b As we learned /b in a mishna (2a): b And /b with regard to b any of them, /b a deaf-mute, an imbecile, or a minor, b who slaughtered /b an animal b and others see /b and supervise b them, their slaughter is valid /b even though they are incapable of intent. b And we said: Who is the i tanna /i /b who holds b that we do not require intent for slaughter? And Rava said: /b It b is Rabbi Natan. /b ,The Gemara answers: Both statements b are necessary. As had /b Rava b taught us /b his statement b there /b with regard to a deaf-mute, an imbecile, and a minor, one would have thought that the slaughter is valid b due to /b the fact b that /b although the individual lacks intent to slaughter the animal, b he intends /b his action b for the sake of cutting in general. But here, /b with regard to throwing a knife at the wall, b where he does not intend /b to cut at all, b say no, /b the slaughter is not valid., b And had /b Rava b taught us /b his statement b here /b with regard to throwing the knife, one would have thought that the slaughter is valid is b due to /b the fact b that /b it b comes due to /b the action b of a mentally competent person. But there, /b with regard to slaughter by a deaf-mute, an imbecile, or a minor, b where /b the slaughter b does not come due to /b the action b of a mentally competent person, say /b that the slaughter is b not /b valid. Therefore, it is b necessary /b for Rava to teach both cases.,§ The mishna is now cited as proof in an amoraic dispute. b It was stated: /b With regard to b a menstruating woman who, /b after the menstrual flow ended, b was compelled /b against her will b and immersed /b in a ritual bath, b Rav Yehuda says /b that b Rav says: She is ritually pure vis-à-vis her house, /b i.e., it is permitted for her to engage in intercourse with her husband, b but it is prohibited for her to partake of i teruma /i /b because the immersion is not considered valid for that purpose. b And Rabbi Yoḥa says: She was not purified even vis-à-vis her house. /b , b Rava said to Rav Naḥman: According to /b the opinion of b Rav, who says /b that b she is ritually pure vis-à-vis her house but it is prohibited for her to partake of i teruma /i , /b it is difficult. With regard to b a transgression /b punishable b by i karet /i , /b i.e., intercourse with a menstruating woman, b she was rendered permitted /b by immersion against her will; with regard to partaking of i teruma /i , b a prohibition /b punishable by b death /b at the hand of Heaven, which is a lesser punishment, b is /b it b necessary /b to say that it is permitted for her through immersion against her will? Why then does Rav deem it prohibited for her to partake of i teruma /i ?,Rav Naḥman b said to him: /b The halakhic status of b her husband is non-sacred, and non-sacred /b items b do not require intent /b for purification. b And from where do you say /b so? It is b as we learned /b in a mishna ( i Mikvaot /i 5:6): In the case of b a wave that was detached /b from the sea, b and in it /b were b forty i se’a /i /b of water, b and /b that wave b fell on /b an impure b person or on /b impure b vessels, they are ritually pure. What, is it not /b that b a person /b is b similar to vessels? Just as vessels do not intend /b to be purified and they are purified by the wave, b so too, a person does not require intent /b in order to be purified.,The Gemara rejects that proof: b From where /b is there proof that this is the meaning of the mishna? b Perhaps we are dealing with /b the case of one who b sits /b near the water b and waits /b to determine b when the wave will be detached, /b which is tantamount to having intent to immerse,
28. Anon., Pesiqta De Rav Kahana, 4.7  Tagged with subjects: •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 168
29. Ezra, 2 Chronicles, 26.16-26.21  Tagged with subjects: •priestly source (p) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 49