| 1. Hebrew Bible, Numbers, 33.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24 |
2. Hebrew Bible, Psalms, 25.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 79| 25.14. סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃ | 25.14. The counsel of the LORD is with them that fear Him; And His covet, to make them know it. |
|
3. Hebrew Bible, Deuteronomy, 17.8, 18.20-18.22, 31.9, 31.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 46, 49| 17.8. כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.22. וַיִּכְתֹּב מֹשֶׁה אֶת־הַשִּׁירָה הַזֹּאת בַּיּוֹם הַהוּא וַיְלַמְּדָהּ אֶת־בְּנֵי יִשְׂרָאֵל׃ | 17.8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose. 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’ 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’ 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him. 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel. 31.22. So Moses wrote this song the same day, and taught it the children of Israel. |
|
4. Hebrew Bible, Exodus, 24.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24| 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ | 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. |
|
5. Hebrew Bible, Genesis, 5.21-5.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 23| 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ | 5.21. And Enoch lived sixty and five years, and begot Methuselah. 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23. And all the days of Enoch were three hundred sixty and five years. 5.24. And Enoch walked with God, and he was not; for God took him. |
|
6. Hebrew Bible, Ecclesiastes, 7.10 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •false prophets, and halakhic authority Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 47 | 7.10. Say not thou: ‘How was it that the former days were better than these?’ for it is not out of wisdom that thou inquirest concerning this. |
|
7. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24| 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ | 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. |
|
8. Anon., 1 Enoch, 12.4, 13.4-13.7, 82.1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 23 | 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 13.4. together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence 13.5. of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their" 13.6. eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their 13.7. requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell 82.1. And now, my son Methuselah, all these things I am recounting to thee and writing down for thee! and I have revealed to thee everything, and given thee books concerning all these: so preserve, my son Methuselah, the books from thy father's hand, and (see) that thou deliver them to the generations of the world. 82.1. And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for the three hundred and sixty (days) there are heads over thousands who divide the days; and for the four intercalary days there are the leaders which sunder |
|
9. Anon., Jubilees, 2.1, 6.17, 7.38-7.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •authority, prophetic •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 78; Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 23, 24 | 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. |
|
| 10. Dead Sea Scrolls, 4Q418, fr. 55 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 78 |
| 11. Dead Sea Scrolls, Damascus Covenant, 13.2-13.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, prophetic •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 80; Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 32 |
| 12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 13.2-13.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 80 |
| 13. Dead Sea Scrolls, Community Rule, 6.6-6.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •authority, prophetic •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 78; Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 32 |
| 14. Dead Sea Scrolls, Temple Scroll, 56.1-56.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •false prophets, and halakhic authority Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 48 |
15. Anon., Testament of Levi, 13.2-13.3, 42.15 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 23 | 13.2. And do ye also teach your children letters, That they may have understanding all their life, Reading unceasingly the law of God. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth. |
|
16. Philo of Alexandria, On The Life of Moses, 2.37 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 25 | 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. |
|
| 17. Anon., 2 Baruch, 50.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 26 |
18. Ignatius, To Polycarp, 1.2, 2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 | 1.2. I exhort thee in the grace wherewith thou art clothed to press forward in thy course and to exhort all men that they may be saved. Vindicate thine office in all diligence of flesh and of spirit. Have a care for union, than which there is nothing better. Bear all men, as the Lord also beareth thee. Suffer all men in love, as also thou doest. 1.2. truly nailed up in the flesh for our sakes under Pontius Pilate and Herod the tetrarch (of which fruit are we -- that is, of His most blessed passion); that He might set up an ensign unto all the ages through His resurrection, for His saints and faithful people, whether among Jews or among Gentiles, in one body of His Church. 2.2. Be thou prudent as the serpent in all things and guileless always as the dove. Therefore art thou made of flesh and spirit, that thou mayest humour the things which appear before thine eyes; and as for the invisible things, pray thou that they may be revealed unto thee; that thou mayest be lacking in nothing, but mayest abound in every spiritual gift. |
|
19. Ignatius, To The Ephesians, 20.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 | 20.2. especially if the Lord should reveal aught to me. Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Son of God, to the end that ye may obey the bishop and presbytery without distraction of mind; breaking one bread, which is the medicine of immortality and the antidote that we should not die but live for ever in Jesus Christ. |
|
20. Ignatius, To The Magnesians, 4.1, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 | 4.1. It is therefore meet that we not only be called Christians, but also be such; even as some persons have the bishop's name on their lips, but in everything act apart from him. Such men appear to me not to keep a good conscience, forasmuch as they do not assemble themselves together lawfully according to commandment. 7.1. Therefore as the Lord did nothing without the Father, [being united with Him], either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters. And attempt not to think anything right for yourselves apart from others: but let there be one prayer in common, one supplication, one mind, one hope, in love and in joy unblameable, which is Jesus Christ, than whom there is nothing better. |
|
21. Ignatius, To The Philadelphians, 4.1, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 | 4.1. Be ye careful therefore to observe one eucharist (for there is one flesh of our Lord Jesus Christ and one cup unto union in His blood; there is one altar, as there is one bishop, together with the presbtery and the deacons my fellow-servants), that whatsoever ye do, ye may do it after God. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. |
|
| 22. Ignatius, To The Smyrnaeans, 7.1, 8.1-8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 |
23. Ignatius, To The Trallians, 2.2, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 | 2.2. It is therefore necessary, even as your wont is, that ye should do nothing without the bishop; but be ye obedient also to the presbytery, as to the Apostles of Jesus Christ our hope; for if we live in Him, we shall also be found in Him. 7.2. He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience. |
|
24. Mishnah, Yadayim, 4.3-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •authority, rabbinic constructions of,vs. prophetic authority Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 78, 79| 4.3. בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: 4.4. בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (עמוס ט), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל: | 4.3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year. 4.4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly. |
|
| 25. Anon., Didache, 10.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190 |
26. New Testament, 1 Corinthians, 14.16-14.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 190| 14.16. ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τό Ἀμήν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν· 14.17. σὺ μὲν γὰρ καλῶς εὐχαριστεῖς, ἀλλʼ ὁ ἕτερος οὐκ οἰκοδομεῖται. | 14.16. Otherwise if you blesswith the spirit, how will he who fills the place of the unlearned saythe "Amen" at your giving of thanks, seeing he doesn't know what yousay? 14.17. For you most assuredly give thanks well, but the otherperson is not built up. |
|
27. Tosefta, Parah, 3.7-3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 61| 3.7. פקע מעורה ומשערה ומבשרה חוץ לגיתה יחזיר ואם לא החזיר פסול. חוץ ממערכתה הרי זה מרבה עליו ושורפו במקומו ר\"א אומר כזית מעכבת פחות מכזית אין מעכבת. פקע מקרנה ומטלפה ומפרשה א\"צ להחזיר שאין זבח שאין מעכב בחיה אין מעכב בשריפתה ר\"א בר צדוק הוסיף אשליך אשליך אשליך והם אמרו לו הן ג\"פ על כל דבר ודבר. בין שקרעה ביד בין שקרעה בסכין ובין שנקרעה מאליה ובין שהשליך שלשתן זה אחר זה <זה אחר זה> כשרה. 3.8. נתנן עד שלא הוצת האור ברובה או משנעשית אפר פסולה. נטל עצם או שחור וקדש בו הרי זה לא עשה כלום אם יש עליו אבק כל שהוא אם מגופה כותשו ומקדש בו וכשר. וחולקין אותו לשלשה חלקים אחד ניתן בחיל ואחד ניתן בהר המשחה ואחד מתחלק לכל המשמרות זה שמתחלק לכל המשמרות היו ישראל מזין הימנו. זה שניתן בהר המשחה היו כהנים מקדשין בו. זה שניתן בחיל היו משמרין שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת. | |
|
28. Anon., Sifre Deuteronomy, 153-154 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 47 | 154. (Devarim 17:11) "And you shall do according to the thing that they tell you from that place which the L-rd chooses": By the ruling of the great |
|
29. Babylonian Talmud, Rosh Hashanah, 25b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •false prophets, and halakhic authority Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 47 25b. ואומר (תהלים צט, ו) משה ואהרן בכהניו ושמואל בקוראי שמו שקל הכתוב שלשה קלי עולם כשלשה חמורי עולם,לומר לך ירובעל בדורו כמשה בדורו בדן בדורו כאהרן בדורו יפתח בדורו כשמואל בדורו ללמדך שאפילו קל שבקלין ונתמנה פרנס על הצבור הרי הוא כאביר שבאבירים,ואומר (דברים יז, ט) ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם וכי תעלה על דעתך שאדם הולך אצל הדיין שלא היה בימיו הא אין לך לילך אלא אצל שופט שבימיו ואומר (קהלת ז, י) אל תאמר מה היה שהימים הראשונים היו טובים מאלה:,נטל מקלו ומעותיו בידו: תנו רבנן כיון שראה אותו עמד מכסאו ונשקו על ראשו אמר לו שלום עליך רבי ותלמידי רבי שלמדתני תורה ברבים ותלמידי שאני גוזר עליך גזירה ואתה מקיימה כתלמיד אשרי הדור שהגדולים נשמעים לקטנים קל וחומר קטנים לגדולים,קל וחומר חיובא הוא אלא מתוך שהגדולים נשמעים לקטנים נושאין קטנים קל וחומר בעצמן:,| 25b. And it says in another verse: “Moses and Aaron among His priests, and Samuel among those who call His name; they called upon the Lord, and He answered them” (Psalms 99:6). This verse equates Samuel to Moses and Aaron. In this manner, the verse weighed three light ones of the world, i.e., it considered the three less distinguished figures of Gideon, Samson, and Jephthah as equal to three significant ones of the world, Moses, Aaron, and Samuel, three of the greatest leaders of the Jewish people.,This comes to tell you that Jerubaal in his generation is worthy of being treated like Moses in his generation; Bedan in his generation is like Aaron in his generation; and Jephthah in his generation is like Samuel in his generation. This serves to teach you that even the lightest of the light, i.e., the least distinguished individual, once he has been appointed as a leader over the community, he must be treated like the greatest of the great, and all are required to heed him and obey his rulings.,And it further says: “And you shall come to the priests, the Levites, and to the judge who shall be in those days” (Deuteronomy 17:9). But can it enter your mind that a person can go to a judge that is not alive in his days? What, then, is the meaning of the phrase “in those days”? It teaches that you need to go only to the judge in one’s days, i.e., he is authorized to judge and decide matters. And it also says: “Do not say: How was it that the former days were better than these? For it is not out of wisdom that you inquire concerning this” (Ecclesiastes 7:10). Instead, one must accept the rulings of the leaders of his generation.,§ The mishna taught: Rabbi Yehoshua took his staff and his money in his hand, and appeared before Rabban Gamliel on the day on which Yom Kippur occurred according to his calculation, as Rabban Gamliel had ordered him to do. The Sages taught in a baraita: When Rabban Gamliel saw Rabbi Yehoshua, he rose from his chair and kissed him on his head and said to him: Peace be on you, my teacher and my student. My teacher, as you have taught me Torah in public, and my student, as I issue a decree against you and you fulfill it like a student of mine. Fortunate is the generation in which the greater heed the lesser, and it is an a fortiori inference that the generation in which the lesser heed the greater is certainly fortunate as well.,The Gemara questions this last point: Is this derived by an a fortiori inference? This is incorrect, as it is an obligation for the lesser to heed those who are greater than them. Rather, Rabbi Gamliel meant the following: Since the greater heed the lesser, the lesser apply an a fortiori inference to themselves and heed the leaders of the generation.,,the court and all of the Jewish people saw the new moon, and the witnesses were interrogated, but the court did not manage to say: Sanctified, before nightfall, so that the thirtieth day already passed, the previous month is rendered a full, thirty-day month, and the following day is observed as the New Moon.,If the court alone saw the new moon, two members of the court should stand and testify before the others, and the court should say: Sanctified, sanctified. If three people saw the new moon, and they are themselves members of a court for this purpose, two of them should stand and seat two of their colleagues next to the individual who remains of the three, thereby forming a new court of three. The two standing judges should then testify before the three seated judges that they saw the new moon and the seated judges say: Sanctified, sanctified. This procedure is necessary because an individual is not authorized to declare the month sanctified by himself. Rather, a court of three is required.,Why do I need the mishna to teach: If the court and all of the Jewish people saw the new moon? Merely stating that the court saw the moon would have sufficed, since its sanctification depends on them. The Gemara answers: It was necessary for the mishna to teach that even in that case, the month is intercalated. As it might enter your mind to say that since the court and all of the Jewish people saw the new moon, it was publicized that it was the New Moon that day, and let them no longer intercalate the month. Therefore, the tanna of the mishna teaches us that even in the case where all the Jewish people saw the new moon, the New Moon must be declared by the court.,The Gemara asks further: But once the mishna states: If the court and all of the Jewish people saw the new moon, why do I need it to say: And the witnesses were interrogated? Why are witnesses necessary if the new moon was already seen by the court? The Gemara answers that this is what the tanna is saying: Alternatively, if the witnesses were interrogated, but the court had no time to say: Sanctified, before nightfall, the previous month is intercalated and rendered a full month of thirty days.,The Gemara raises another difficulty. But once the mishna taught: But the court did not manage to say: Sanctified, before nightfall, the previous month is rendered a full, thirty-day month, why do I need the mishna to teach about the interrogation of the witnesses? This halakha was already stated with regard to a case where the court itself saw the new moon.,The Gemara explains: It was necessary, as it might enter your mind to say: Let the interrogation of the witnesses be regarded as the beginning of the judicial process, and let the declaration: Sanctified, sanctified, be regarded as the conclusion of the judicial process, and let them sanctify the month at night, because the process began during the day. This process would then be just as it is in cases of monetary law, as we learned in a mishna: In cases of monetary law, although they must be adjudicated during the day, the court may judge the majority of a case during the day, and complete the trial and issue the ruling at night. Here too, one might assume that the court may sanctify the month at night, as the process began during the day. Therefore, the mishna teaches us that the court may not do so.,The Gemara raises another difficulty: Why not say that, indeed, the sanctification of the month should be treated like monetary cases? The Gemara answers: The verse states with regard to Rosh HaShana: “For this is a statute for Israel, a judgment [mishpat] of the God of Jacob” (Psalms 81:5). When does the sanctification of the month become a statute? At the end of the judicial process, and the Merciful One calls it a judgment as well, thereby teaching that just as the primary time of a judgment is during the day, here too, with regard to the sanctification of the New Moon, the process must take place during the day, and not at night.,§ The mishna continues: If the court alone saw the new moon, two members of the court should stand and testify before the others. The Gemara ponders: If the court saw the new moon, why is it necessary for two of its members to testify before the others? Hearing their testimony should not be greater than actually seeing the new moon.,The Gemara responds that Rabbi Zeira said: The mishna is addressing a case where the court saw the new moon at night. Because they saw it at night, their testimony is inadmissible at that time, as testimonies are admissible only during the day. They must therefore wait until the following day and testify as any ordinary person would.,The mishna continues: If three people saw the new moon, and they are themselves members of a court for this purpose, two of them should stand and seat two of their colleagues next to the individual who remains of the three. The Gemara asks: Why is this necessary? Here too, let us say: Hearing their testimony should not be greater than actually seeing the new moon. And if you say that here too, the mishna is addressing a case where they saw the new moon at night, this case is identical to that previous one, and there would be no need for two separate rulings.,The Gemara answers: It was necessary to teach the last clause, which states: Because an individual is not deemed credible and authorized to declare the month sanctified by himself. For it might enter your mind to say that since we learned in a baraita: Cases of monetary law are adjudicated by a court of three judges, but if a person was a publicly recognized expert, he may judge monetary matters even individually, then here too, one judge should be authorized to sanctify the month individually if he is a recognized expert. Therefore, the mishna teaches us that this is not so, and that three judges are required for the sanctification of the month.,The Gemara asks: But why not say that here too, a recognized expert can sanctify the month individually? The Gemara rejects this possibility: But certainly there was no publicly recognized expert among the Jewish people greater than our teacher Moses, and nevertheless the Holy One, Blessed be He, said to him: You may not sanctify the new month until Aaron is with you, as it is written: “And the Lord spoke to Moses and Aaron in the land of Egypt, saying, this month shall be for you the beginning of months” (Exodus 12:1–2), where the word “you” is in the plural form. And since, to avoid deadlock, a court cannot be composed of an even number of judges, another judge must be added. It is therefore apparent that three judges are required for the sanctification of the month by Torah law.,The Gemara asks: Is this to say that a witness becomes a judge, i.e., that one who witnessed an event can himself serve as a judge concerning the matter? Let us say that the mishna is not in accordance with the opinion of Rabbi Akiva, for it was taught in a baraita: If the Sanhedrin saw someone kill another person, | |
|
| 30. Anon., Martyrdom And Ascension of Isaiah, 3/19-25 Tagged with subjects: •prophet, authority Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 189 |
31. Anon., 4 Ezra, 14.22-14.25, 14.42-14.47 Tagged with subjects: •authority, prophetic Found in books: Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 24, 25 | 14.22. If then I have found favor before thee, send the Holy Spirit into me, and I will write everything that has happened in the world from the beginning, the things which were written in thy law, that men may be able to find the path, and that those who wish to live in the last days may live." 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.24. But prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly; 14.25. and you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished. 14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night. 14.43. As for me, I spoke in the daytime and was not silent at night. 14.44. So during the forty days ninety-four books were written. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge." |
|
