| 1. Septuagint, Malachi, 67.8-67.13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and immersion pools •purity and purification rituals, and the essenes •purity and purification rituals, natural cold springs, essene use of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 322 |
2. Hebrew Bible, Deuteronomy, 23.13-23.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 81, 82| 23.13. "וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃", 23.14. "וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃", 23.15. "כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃", | 23.13. "Thou shalt have a place also without the camp, whither thou shalt go forth abroad.", 23.14. "And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee.", 23.15. "For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.", |
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| 3. Hebrew Bible, Exodus, 25-31, 35-40 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 168 |
| 4. Septuagint, Jeremiah, 2.22 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and immersion pools •purity and purification rituals, and the essenes •purity and purification rituals, natural cold springs, essene use of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 322 |
5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 35| 416d. αὐτούς, κακουργεῖν τε μὴ ἐπαρεῖ περὶ τοὺς ἄλλους πολίτας. | 416d. He will rightly affirm that. Consider then, said I, whether, if that is to be their character, their habitations and ways of life must not be something after this fashion. In the first place, none must possess any private property save the indispensable. Secondly, none must have any habitation or treasure-house which is not open for all to enter at will. Their food, in such quantities as are needful for athletes of war sober and brave, |
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| 6. Dead Sea Scrolls, Damascus Covenant, 11.9-11.10, 13.5-13.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 7. Dead Sea Scrolls, Community Rule, 4.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 8. Dead Sea Scrolls, 4Q271, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 9. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.9-11.10, 13.5-13.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
10. Philo of Alexandria, On Curses, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 81 | 25. Accordingly he is full of different opinions at different times, and sometimes, even in the same circumstances, without any new occurrence having arisen to affect them, he will be perfectly contrary to himself, --now great, now little, now hostile, now friendly; and, in short, he will, so to say, be everything that is most inconsistent in a moment of time. And, as the law-giver says, "All his life shall hang in doubt before him;" having no firm footing, but being constantly tossed about by opposing circumstances, which drag it different ways. |
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| 11. Philo of Alexandria, Hypothetica, 11.1-11.18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus •purity and purification rituals, and immersion pools •purity and purification rituals, natural cold springs, essene use of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 97, 103, 196, 197, 198, 322 |
12. Philo of Alexandria, That Every Good Person Is Free, 75-78, 82, 85-91, 84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 115, 179, 199 | 84. Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. |
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13. Philo of Alexandria, On The Life of Moses, 1.66, 2.9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus •purity and purification rituals, and the essenes •purity and purification rituals, in philo Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 35, 81 | 1.66. And in the middle of the flame there was seen a certain very beautiful form, not resembling any visible thing, a most Godlike image, emitting a light more brilliant than fire, which any one might have imagined to be the image of the living God. But let it be called an angel, because it merely related (dieµngelleto 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. |
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14. Philo of Alexandria, On Flight And Finding, 136 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 81 | 136. for silence is the most excellent of offerings, and so is a withholding of assent to those matters of which there are not clear proofs; therefore this is all that ought to be said, "God will provide for himself,"--he to whom all things are known, who illuminates the universe by the most brilliant of all lights, himself. But the other things are not to be said by creatures over whom great darkness is poured; but quiet is a means of safety in darkness. XXV. |
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15. Mishnah, Ketuvot, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals, and the essenes Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169| 1.5. "הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים: \n", | 1.5. "He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether [the woman is] an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.", |
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16. Mishnah, Megillah, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, extreme purification Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 180| 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", | 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", |
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17. Mishnah, Menachot, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178| 10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n", | 10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.", |
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18. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals •purity and purification rituals, and prayer times •purity and purification rituals, and the essenes •purity and purification rituals, extreme purification •purity and purification rituals, in josephus •purity and purification rituals, in philo •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 179| 3.3. "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: \n", | 3.3. "They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.", |
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19. Mishnah, Rosh Hashanah, 4.1-4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals, and the essenes Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169| 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.2. "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", | 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.2. "There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", |
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20. New Testament, Mark, 1.29-1.31, 1.41-1.42, 2.6-2.12, 3.6, 3.10, 8.15, 12.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197, 329| 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.42. καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη. 2.6. ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.7. Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 2.8. καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι [οὕτως] διαλογίζονται ἐν ἑαυτοῖς λέγει [αὐτοῖς] Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 2.9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 2.11. Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 3.10. πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας. 8.15. καὶ διεστέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. 12.23. ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. | 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean." 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts, 2.7. "Why does this man speak blasphemies like that? Who can forgive sins but God alone?" 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. "I tell you, arise, take up your mat, and go to your house." 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!" 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod." 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." |
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21. Mishnah, Hagigah, 2.4, 2.6-2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus •purity and purification rituals, perushim and Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178, 190, 197| 2.4. "עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת: \n" 2.6. "הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: \n", 2.7. "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: \n", | 2.4. "Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat." 2.6. "If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed.", 2.7. "The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.", |
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22. Josephus Flavius, Jewish Antiquities, 1.73, 1.104-1.106, 1.229-1.231, 2.327, 3.263, 7.156, 8.146, 10.190-10.192, 13.171-13.173, 13.310-13.314, 13.371-13.373, 13.393, 15.3, 15.370-15.379, 17.345-17.348, 17.354, 18.9, 18.16-18.23, 20.102, 20.197-20.203, 20.205 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, 82, 83, 84, 85, 97, 98, 99, 103, 115, 176, 179, 196, 197, 198, 199 | 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.104. 9. Now when Noah had lived three hundred and fifty years after the Flood, and that all that time happily, he died, having lived the number of nine hundred and fifty years. 1.105. But let no one, upon comparing the lives of the ancients with our lives, and with the few years which we now live, think that what we have said of them is false; or make the shortness of our lives at present an argument, that neither did they attain to so long a duration of life, 1.106. for those ancients were beloved of God, and [lately] made by God himself; and because their food was then fitter for the prolongation of life, might well live so great a number of years: and besides, God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time of foretelling [the periods of the stars] unless they had lived six hundred years; for the great year is completed in that interval. 1.229. but since it was by God’s will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. 1.230. Accordingly thou, my son, wilt now die, not in any common way of going out of the world, but sent to God, the Father of all men, beforehand, by thy own father, in the nature of a sacrifice. I suppose he thinks thee worthy to get clear of this world neither by disease, neither by war, nor by any other severe way, by which death usually comes upon men, 1.231. but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.” 2.327. So they laid the blame on Moses, and forgot all the signs that had been wrought by God for the recovery of their freedom; and this so far, that their incredulity prompted them to throw stones at the prophet, while he encouraged them and promised them deliverance; and they resolved that they would deliver themselves up to the Egyptians. 3.263. In the same manner do those sacrifice who have had the gonorrhea. But he that sheds his seed in his sleep, if he go down into cold water, has the same privilege with those that have lawfully accompanied with their wives. 7.156. but when the king perceived that his servants were in disorder, and seemed to be affected, as those who are very desirous to conceal something, he understood that the child was dead; and when he had called one of his servants to him, and discovered that so it was, he arose up and washed himself, and took a white garment, and came into the tabernacle of God. 8.146. and when he had pulled down the ancient temples, he both built the temple of Hercules and that of Astarte; and he first set up the temple of Hercules in the month Peritius; he also made an expedition against the Euchii, or Titii, who did not pay their tribute, and when he had subdued them to himself he returned. Under this king there was Abdemon, a very youth in age, who always conquered the difficult problems which Solomon, king of Jerusalem, commanded him to explain. Dius also makes mention of him, where he says thus: 10.190. 2. Now Daniel and his kinsmen had resolved to use a severe diet, and to abstain from those kinds of food which came from the king’s table, and entirely to forbear to eat of all living creatures. So he came to Ashpenaz, who was that eunuch to whom the care of them was committed, and desired him to take and spend what was brought for them from the king, but to give them pulse and dates for their food, and any thing else, besides the flesh of living creatures, that he pleased, for that their inclinations were to that sort of food, and that they despised the other. 10.191. He replied, that he was ready to serve them in what they desired, but he suspected that they would be discovered by the king, from their meagre bodies, and the alteration of their counteces, because it could not be avoided but their bodies and colors must be changed with their diet, especially while they would be clearly discovered by the finer appearance of the other children, who would fare better, and thus they should bring him into danger, and occasion him to be punished; 10.192. yet did they persuade Arioch, who was thus fearful, to give them what food they desired for ten days, by way of trial; and in case the habit of their bodies were not altered, to go on in the same way, as expecting that they should not be hurt thereby afterwards; but if he saw them look meagre, and worse than the rest, he should reduce them to their former diet. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 13.310. which death of his demonstrates that nothing is stronger than envy and calumny, and that nothing does more certainly divide the good-will and natural affections of men than those passions. 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 13.312. “That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold that he should die at the place called Strato’s Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet.” 13.313. As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato’s Tower, or of the same name with that Caesarea which is seated at the sea. This event put the prophet into a great disorder. 13.314. 3. But Aristobulus repented immediately of this slaughter of his brother; on which account his disease increased upon him, and he was disturbed in his mind, upon the guilt of such wickedness, insomuch that his entrails were corrupted by his intolerable pain, and he vomited blood: at which time one of the servants that attended upon him, and was carrying his blood away, did, by Divine Providence, as I cannot but suppose, slip down, and shed part of his blood at the very place where there were spots of Antigonus’s blood, there slain, still remaining; 13.371. Both these brothers did Antiochus vehemently oppose, but presently died; for when he was come as an auxiliary to Laodice, queen of the Gileadites, when she was making war against the Parthians, and he was fighting courageously, he fell, while Demetrius and Philip governed Syria, as hath been elsewhere related. 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 13.373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. 13.393. 3. But Alexander marched again to the city Dios, and took it; and then made an expedition against Essa, where was the best part of Zeno’s treasures, and there he encompassed the place with three walls; and when he had taken the city by fighting, he marched to Golan and Seleucia; 15.3. But Pollio the Pharisee, and Sameas, a disciple of his, were honored by him above all the rest; for when Jerusalem was besieged, they advised the citizens to receive Herod, for which advice they were well requited. 15.370. He endeavored also to persuade Pollio the Pharisee, and Sameas, and the greatest part of their scholars, to take the oath; but these would neither submit so to do, nor were they punished together with the rest, out of the reverence he bore to Pollio. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 17.345. 3. Now, before Archelaus was gone up to Rome upon this message, he related this dream to his friends: That he saw ears of corn, in number ten, full of wheat, perfectly ripe, which ears, as it seemed to him, were devoured by oxen. 17.346. And when he was awake and gotten up, because the vision appeared to be of great importance to him, he sent for the diviners, whose study was employed about dreams. And while some were of one opinion, and some of another, (for all their interpretations did not agree,) Simon, a man of the sect of the Essenes, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of Archelaus, and that not for the better; 17.347. that oxen, because that animal takes uneasy pains in his labors, denoted afflictions, and indeed denoted, further, a change of affairs, because that land which is ploughed by oxen cannot remain in its former state; and that the ears of corn being ten, determined the like number of years, because an ear of corn grows in one year; and that the time of Archelaus’s government was over. And thus did this man expound the dream. 17.348. Now on the fifth day after this dream came first to Archelaus, the other Archelaus, that was sent to Judea by Caesar to call him away, came hither also. 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.20. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; |
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23. Josephus Flavius, Jewish War, 1.78-1.80, 1.104, 2.1, 2.112-2.113, 2.119-2.161, 2.163-2.166, 2.520, 2.562-2.567, 3.11-3.28, 3.374, 4.318-4.324, 4.359-4.363, 4.433, 5.145, 7.216 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 72, 74, 81, 82, 83, 84, 85, 97, 98, 99, 103, 115, 168, 169, 176, 179, 196, 197, 198, 199, 322 | 1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars), 1.79. “O strange!” said he, “it is good for me to die now, since truth is dead before me, and somewhat that I have foretold hath proved false; for this Antigonus is this day alive, who ought to have died this day; and the place where he ought to be slain, according to that fatal decree, was Strato’s Tower, which is at the distance of six hundred furlongs from this place; and yet four hours of this day are over already; which point of time renders the prediction impossible to be fulfilled.” 1.80. And when the old man had said this, he was dejected in his mind, and so continued. But, in a little time, news came that Antigonus was slain in a subterraneous place, which was itself also called Strato’s Tower, by the same name with that Caesarea which lay by the seaside; and this ambiguity it was which caused the prophet’s disorder. 1.104. But Alexander, when he had taken Pella, marched to Gerasa again, out of the covetous desire he had of Theodorus’s possessions; and when he had built a triple wall about the garrison, he took the place by force. 2.1. 1. Now the necessity which Archelaus was under of taking a journey to Rome was the occasion of new disturbances; for when he had mourned for his father seven days, and had given a very expensive funeral feast to the multitude (which custom is the occasion of poverty to many of the Jews, because they are forced to feast the multitude; for if anyone omits it, he is not esteemed a holy person), he put on a white garment, and went up to the temple, 2.112. But the report goes, that before he was sent for by Caesar, he seemed to see nine ears of corn, full and large, but devoured by oxen. When, therefore, he had sent for the diviners, and some of the Chaldeans, and inquired of them what they thought it portended; 2.113. and when one of them had one interpretation, and another had another, Simon, one of the sect of Essenes, said that he thought the ears of corn denoted years, and the oxen denoted a mutation of things, because by their ploughing they made an alteration of the country. That therefore he should reign as many years as there were ears of corn; and after he had passed through various alterations of fortune, should die. Now five days after Archelaus had heard this interpretation he was called to his trial. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 2.520. of whom the most valiant were the kinsmen of Monobazus, king of Adiabene, and their names were Monobazus and Kenedeus; and next to them were Niger of Perea, and Silas of Babylon, who had deserted from king Agrippa to the Jews; for he had formerly served in his army. 2.562. 3. But as to those who had pursued after Cestius, when they were returned back to Jerusalem, they overbore some of those that favored the Romans by violence, and some they persuaded [by entreaties] to join with them, and got together in great numbers in the temple, and appointed a great many generals for the war. 2.563. Joseph also, the son of Gorion, and Aus the high priest, were chosen as governors of all affairs within the city, and with a particular charge to repair the walls of the city; 2.564. for they did not ordain Eleazar the son of Simon to that office, although he had gotten into his possession the prey they had taken from the Romans, and the money they had taken from Cestius, together with a great part of the public treasures, because they saw he was of a tyrannical temper, and that his followers were, in their behavior, like guards about him. 2.565. However, the want they were in of Eleazar’s money, and the subtle tricks used by him, brought all so about, that the people were circumvented, and submitted themselves to his authority in all public affairs. 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 2.567. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Essene, to the toparchy of Thamma; Lydda was also added to his portion, and Joppa, and Emmaus. 3.11. This excursion was led on by three men, who were the chief of them all, both for strength and sagacity; Niger, called the Peraite, Silas of Babylon, and besides them John the Essene. 3.12. Now Ascalon was strongly walled about, but had almost no assistance to be relied on [near them], for the garrison consisted of one cohort of footmen, and one troop of horsemen, whose captain was Antonius. 3.13. 2. These Jews, therefore, out of their anger, marched faster than ordinary, and, as if they had come but a little way, approached very near the city, and were come even to it; 3.14. but Antonius, who was not unapprised of the attack they were going to make upon the city, drew out his horsemen beforehand, and being neither daunted at the multitude, nor at the courage of the enemy, received their first attacks with great bravery; and when they crowded to the very walls, he beat them off. 3.15. Now the Jews were unskillful in war, but were to fight with those who were skillful therein; they were footmen to fight with horsemen; they were in disorder, to fight those that were united together; they were poorly armed, to fight those that were completely so; they were to fight more by their rage than by sober counsel, and were exposed to soldiers that were exactly obedient; and did everything they were bidden upon the least intimation. 3.16. So they were easily beaten; for as soon as ever their first ranks were once in disorder, they were put to flight by the enemy’s cavalry, and those of them that came behind such as crowded to the wall fell upon their own party’s weapons, and became one another’s enemies; and this so long till they were all forced to give way to the attacks of the horsemen, and were dispersed all the plain over, which plain was wide, and all fit for the horsemen; 3.17. which circumstance was very commodious for the Romans, and occasioned the slaughter of the greatest number of the Jews; for such as ran away, they could overrun them, and make them turn back; and when they had brought them back after their flight, and driven them together, they ran them through, and slew a vast number of them, insomuch that others encompassed others of them, and drove them before them whithersoever they turned themselves, and slew them easily with their arrows; 3.18. and the great number there were of the Jews seemed a solitude to themselves, by reason of the distress they were in, while the Romans had such good success with their small number, that they seemed to themselves to be the greater multitude. 3.19. And as the former strove zealously under their misfortunes, out of the shame of a sudden flight, and hopes of the change in their success, so did the latter feel no weariness by reason of their good fortune; insomuch that the fight lasted till the evening, till ten thousand men of the Jews’ side lay dead, with two of their generals, John and Silas, 3.20. and the greater part of the remainder were wounded, with Niger, their remaining general, who fled away together to a small city of Idumea, called Sallis. 3.21. Some few also of the Romans were wounded in this battle. 3.22. 3. Yet were not the spirits of the Jews broken by so great a calamity, but the losses they had sustained rather quickened their resolution for other attempts; for, overlooking the dead bodies which lay under their feet, they were enticed by their former glorious actions to venture on a second destruction; 3.23. o when they had lain still so little a while that their wounds were not yet thoroughly cured, they got together all their forces, and came with greater fury, and in much greater numbers, to Ascalon. 3.24. But their former ill fortune followed them, as the consequence of their unskilfulness, and other deficiencies in war; 3.25. for Antonius laid ambushes for them in the passages they were to go through, where they fell into snares unexpectedly, and where they were encompassed about with horsemen, before they could form themselves into a regular body for fighting, and were above eight thousand of them slain; so all the rest of them ran away, and with them Niger, who still did a great many bold exploits in his flight. However, they were driven along together by the enemy, who pressed hard upon them, into a certain strong tower belonging to a village called Bezedel. 3.26. However, Antonius and his party, that they might neither spend any considerable time about this tower, which was hard to be taken, nor suffer their commander, and the most courageous man of them all, to escape from them, they set the wall on fire; 3.27. and as the tower was burning, the Romans went away rejoicing, as taking it for granted that Niger was destroyed; but he leaped out of the tower into a subterraneous cave, in the innermost part of it, and was preserved; and on the third day afterward he spake out of the ground to those that with great lamentation were searching for him, in order to give him a decent funeral; 3.28. and when he was come out, he filled all the Jews with an unexpected joy, as though he were preserved by God’s providence to be their commander for the time to come. 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 4.318. I should not mistake if I said that the death of Aus was the beginning of the destruction of the city, and that from this very day may be dated the overthrow of her wall, and the ruin of her affairs, whereon they saw their high priest, and the procurer of their preservation, slain in the midst of their city. 4.319. He was on other accounts also a venerable, and a very just man; and besides the grandeur of that nobility, and dignity, and honor of which he was possessed, he had been a lover of a kind of parity, even with regard to the meanest of the people; 4.320. he was a prodigious lover of liberty, and an admirer of a democracy in government; and did ever prefer the public welfare before his own advantage, and preferred peace above all things; for he was thoroughly sensible that the Romans were not to be conquered. He also foresaw that of necessity a war would follow, and that unless the Jews made up matters with them very dexterously, they would be destroyed; 4.321. to say all in a word, if Aus had survived, they had certainly compounded matters; for he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war. And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was. 4.322. Jesus was also joined with him; and although he was inferior to him upon the comparison, he was superior to the rest; 4.323. and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and wellwishers, 4.324. while those that a little before had worn the sacred garments, and had presided over the public worship; and had been esteemed venerable by those that dwelt on the whole habitable earth when they came into our city, were cast out naked, and seen to be the food of dogs and wild beasts. 4.359. Nor did Niger of Perea escape their hands; he had been a man of great valor in their war with the Romans, but was now drawn through the middle of the city, 4.360. and, as he went, he frequently cried out, and showed the scars of his wounds; and when he was drawn out of the gates, and despaired of his preservation, he besought them to grant him a burial; but as they had threatened him beforehand not to grant him any spot of earth for a grave, which he chiefly desired of them, so did they slay him [without permitting him to be buried]. 4.361. Now when they were slaying him, he made this imprecation upon them, that they might undergo both famine and pestilence in this war, and besides all that, they might come to the mutual slaughter of one another; 4.362. all which imprecations God confirmed against these impious men, and was what came most justly upon them, when not long afterward they tasted of their own madness in their mutual seditions one against another. 4.363. So when this Niger was killed, their fears of being overturned were diminished; and indeed there was no part of the people but they found out some pretense to destroy them; 4.433. But Placidus, relying much upon his horsemen, and his former good success, followed them, and slew all that he overtook, as far as Jordan; and when he had driven the whole multitude to the riverside, where they were stopped by the current (for it had been augmented lately by rains, and was not fordable) he put his soldiers in array over against them; 5.145. But if we go the other way westward, it began at the same place, and extended through a place called “Bethso,” to the gate of the Essenes; and after that it went southward, having its bending above the fountain Siloam, where it also bends again towards the east at Solomon’s pool, and reaches as far as a certain place which they called “Ophlas,” where it was joined to the eastern cloister of the temple. 7.216. 6. About the same time it was that Caesar sent a letter to Bassus, and to Liberius Maximus, who was the procurator [of Judea], and gave order that all Judea should be exposed to sale; |
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24. Josephus Flavius, Against Apion, 2.29, 2.161-2.162, 2.218-2.219, 2.273, 2.294 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 72, 83, 99 | 2.29. for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; 2.161. and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him; 2.162. for some of them suppose that they had their laws from Jupiter, while Minos said that the revelation of his laws was to be referred to Apollo, and his oracle at Delphi, whether they really thought they were so derived, or supposed, however, that they could persuade the people easily that so it was; 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p 2.273. And, indeed, what reason can there be why we should desire to imitate the laws of other nations, while we see they are not observed by their own legislators? And why do not the Lacedemonians think of abolishing that form of their government which suffers them not to associate with any others, as well as their contempt of matrimony? And why do not the Eleans and Thebans abolish that unnatural and impudent lust, which makes them lie with males? 2.294. and what is more advantageous than mutual love and concord? and this so far that we are to be neither divided by calamities, nor to become injurious and seditious in prosperity; but to condemn death when we are in war, and in peace to apply ourselves to our mechanical occupations, or to our tillage of the ground; while we in all things and all ways are satisfied that God is the inspector and governor of our actions. |
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| 25. Josephus Flavius, Life, 10, 12, 11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 176, 196 |
26. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus •purity and purification rituals, perushim and Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 191, 197| 3.4. "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: \n", | 3.4. "She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.", |
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27. Mishnah, Toharot, 4.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus •purity and purification rituals, perushim and Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 191, 197| 4.12. "סְפֵק הַחֻלִּין, זוֹ טָהֳרַת פְּרִישׁוּת. סְפֵק שְׁרָצִים, כִּשְׁעַת מְצִיאָתָן. סְפֵק נְגָעִים, בַּתְּחִלָּה טָהוֹר, עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. סְפֵק נְזִירוּת, מֻתָּר. סְפֵק בְּכוֹרוֹת, אֶחָד בְּכוֹרֵי אָדָם וְאֶחָד בְּכוֹרֵי בְהֵמָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n", | 4.12. "\"A condition of doubt concerning non-sacred food\"--this refers to the cleanness practiced by Pharisees. \"A condition of doubt concerning a sheretz\" –according [to their condition at] the time they are found. \"A condition of doubt concerning negaim\" it is deemed clean in the beginning before it had been determined to be unclean, but after it had been determined to be unclean, a condition of doubt is deemed unclean. \"A condition of doubt concerning a nazirite vow\" [in such a condition of doubt he] is permitted [all that is forbidden to a nazirite]. \"A condition of doubt concerning first-borns\" whether they are human firstborn or firstborn of cattle, whether the firstborn of an unclean beast or a clean one, for the one who wishes to extract from his fellow bears the burden of proof.", |
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28. Mishnah, Demai, 2.3-2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals, perushim and Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 190| 2.3. "הַמְקַבֵּל עָלָיו לִהְיוֹת חָבֵר, אֵינוֹ מוֹכֵר לְעַם הָאָרֶץ לַח וְיָבֵשׁ, וְאֵינוֹ לוֹקֵחַ מִמֶּנּוּ לַח, וְאֵינוֹ מִתְאָרֵח אֵצֶל עַם הָאָרֶץ, וְלֹא מְאָרְחוֹ אֶצְלוֹ בִּכְסוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא יְגַדֵּל בְּהֵמָה דַקָּה, וְלֹא יְהֵא פָרוּץ בִּנְדָרִים וּבִשְׂחוֹק, וְלֹא יְהֵא מִטַּמֵּא לְמֵתִים, וּמְשַׁמֵּשׁ בְּבֵית הַמִּדְרָשׁ. אָמְרוּ לוֹ, לֹא בָאוּ אֵלּוּ לַכְּלָל: \n" 2.4. "הַנַּחְתּוֹמִים, לֹא חִיְּבוּ אוֹתָם חֲכָמִים לְהַפְרִישׁ אֶלָּא כְדֵי תְרוּמַת מַעֲשֵׂר וְחַלָּה. הַחֶנְוָנִים אֵינָן רַשָּׁאִין לִמְכֹּר אֶת הַדְּמַאי. כָּל הַמַּשְׁפִּיעִין בְּמִדָּה גַסָּה, רַשָּׁאִין לִמְכֹּר אֶת הַדְּמַאי. אֵלּוּ הֵן הַמַּשְׁפִּיעִין בְּמִדָּה גַסָּה, כְּגוֹן הַסִּיטוֹנוֹת וּמוֹכְרֵי תְבוּאָה: \n", 2.5. "רַבִּי מֵאִיר אוֹמֵר, אֶת שֶׁדַּרְכּוֹ לְהִמָּדֵד בְּגַסָּה וּמְדָדוֹ בְדַקָּה, טְפֵלָה דַקָּה לַגַּסָּה. אֶת שֶׁדַּרְכּוֹ לְהִמָּדֵד בְּדַקָּה וּמָדַד בַּגַסָּה, טְפֵלָה גַסָּה לַדַּקָּה. אֵיזוֹ הִיא מִדָּה גַסָּה, בְּיָבֵשׁ, שְׁלשֶׁת קַבִּין, וּבְלַח, דִּינָר. רַבִּי יוֹסֵי אוֹמֵר, סַלֵּי תְאֵנִים וְסַלֵּי עֲנָבִים וְקֻפּוֹת שֶׁל יָרָק, כָּל זְמַן שֶׁהוּא מוֹכְרָן אַכְסָרָה, פָּטוּר: \n", | 2.3. "One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry [produce], nor may he buy from him moist [produce], nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while [the am haaretz] is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these [requirements] do not come within the general rule [of being a chaver]." 2.4. "Bakers the sages did not obligate them to separate [from demai produce] any more than suffices for terumat maaser and for hallah. Grocers may not sell demai [produce]. All [merchants] who supply in large quantities may sell demai. Who are those who supply in large quantities? Those such as wholesalers and grain-sellers.", 2.5. "Rabbi Meir says: [if produce] which is usually measured out [for sale] in a large [quantity] was measured out in a small [quantity], the small quantity is treated as if it was a large [quantity]. If [produce] which is usually measured out for sale in a small [quantity] was measured out in a large [quantity], the large [quantity] is treated as if it was a small [quantity]. What is considered a large quantity? For dry [produce] three kavs, and for liquids, the value of one dinar. Rabbi Yose says: baskets of figs, baskets of grapes, and bushels of vegetables when he sells them in lumps, they are exempt [from the rules of demai].", |
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29. New Testament, 1 Corinthians, 15.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 83| 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. | 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. |
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30. New Testament, Acts, 5.37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 176| 5.37. μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. | 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. |
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31. New Testament, Luke, 4.40-4.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329| 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. | 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. |
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32. New Testament, Matthew, 6.17, 16.68 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus •purity and purification rituals, and the essenes Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, 197| 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, | 6.17. But you, when you fast, anoint your head, and wash your face; |
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| 33. Tosefta, Menachot, 13.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178 |
34. Tosefta, Rosh Hashanah, 1.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178| 1.15. "אם [אינן] מכירין אותו משלחין עדיו עמו אפילו בשבת מעשה ברבי נהוראי שבא עם העד [בשבת] לאושא והעיד בו. בראשונה היו משיאין משואות בראשי [ההרים] הגבוהים בהר המשחה בסרטבא [ובצרופנה בתבור בחורן בבית דלתיה] רשב\"א אומר אף [בהרי מכמא ותבור] וחברותיה.", | |
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| 35. Dioscorides Pedanius, De Materia Medica, 2.204 (1st cent. CE - 1st cent. CE) Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329 |
36. Mishnah, Yadayim, 4.6-4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus •purity and purification rituals, perushim and Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 191, 197| 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", 4.7. "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם: \n", 4.8. "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק: \n", | 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", 4.7. "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?", 4.8. "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27).", |
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| 37. Pliny The Elder, Natural History, a b c d\n0 5.15 70-3 5.15 70 5 15 70 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 196, 197, 198 |
38. Plutarch, Cato The Elder, 2.1, 3.1-3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 99| 2.1. ἦν δὲ πλησίον αὐτοῦ τῶν ἀγρῶν ἡ γενομένη Μανίου Κουρίου τοῦ τρὶς θριαμβεύσαντος ἔπαυλις. ἐπὶ ταύτην συνεχῶς βαδίζων καὶ θεώμενος τοῦ τε χωρίου τὴν μικρότητα καὶ τῆς οἰκήσεως τὸ λιτόν, ἔννοιαν ἐλάμβανε τοῦ ἀνδρὸς, ὅτι Ῥωμαίων μέγιστος γενόμενος καὶ τὰ μαχιμώτατα τῶν ἐθνῶν ὑπαγαγόμενος καὶ Πύρρον ἐξελάσας τῆς Ἰταλίας τοῦτο τὸ χωρίδιον αὐτὸς ἔσκαπτε καὶ ταύτην τὴν ἔπαυλιν ᾤκει μετὰ τρεῖς θριάμβους. 3.1. ἦν δέ τις ἀνὴρ εὐπατρίδης μὲν ἐν τοῖς μάλιστα Ῥωμαίων καί δυνατός, ἀρετὴν δὲ φυομένην μὲν αἰσθάνεσθαι δεινός, εὐμενὴς δὲ καί θρέψαι καί προαγαγεῖν εἰς δόξαν, Οὐαλλέριος Φλάκκος. οὗτος εἶχεν ὁμοροῦντα χωρία τοῖς Κάτωνος, πυθόμενος δὲ τὴν αὐτουργίαν καί δίαιταν αὐτοῦ παρὰ τῶν οἰκετῶν καί θαυμάσας ἐξηγουμένων, ὅτι πρωὶ μὲν εἰς ἀγορὰν βαδίζει καί παρίσταται τοῖς δεομένοις, ἐπανελθὼν δʼ εἰς τὸ χωρίον, 3.2. ἂν μὲν ᾖ χειμὼν, ἐξωμίδα λαβών, θέρους δὲ γυμνὸς ἐργασάμενος μετὰ τῶν οἰκετῶν ἐσθίει τὸν αὐτὸν ἄρτον ὁμοῦ καθήμενος καί πίνει τὸν αὐτὸν οἶνον, ἄλλην τε πολλὴν ἐπιείκειαν αὐτοῦ καί μετριότητα καί τινας καί λόγους ἀποφθεγματικοὺς διαμνημονευόντων, ἐκέλευσε κληθῆναι πρὸς τὸ δεῖπνον. 3.3. ἐκ δὲ τούτου χρώμενος καί κατανοῶν ἥμερον καί ἀστεῖον ἦθος, ὥσπερ φυτὸν ἀσκήσεως καί χώρας ἐπιφανοῦς δεόμενον, προετρέψατο καί συνέπεισεν ἅψασθαι τῆς ἐν Ῥώμῃ πολιτείας. κατελθὼν οὖν εὐθὺς τοὺς μὲν αὐτὸς ἐκτᾶτο θαυμαστὰς καὶ φίλους διὰ τῶν συνηγοριῶν, πολλὴν δὲ τοῦ Οὐαλλερίου τιμήν καὶ δύναμιν αὐτῷ προστιθέντος χιλιαρχίας ἔτυχε πρῶτον, εἶτα ἐταμίευσεν. 3.4. ἐκ τούτου δὲ λαμπρὸς ὢν ἤδη καί περιφανής αὐτῷ τῷ Οὐαλλερίῳ περὶ τὰς μεγίστας συνεξέδραμεν ἀρχάς, ὕπατός τε μετʼ ἐκείνου καί πάλιν τιμητὴς γενόμενος. τῶν δὲ πρεσβυτέρων πολιτῶν Μαξίμῳ Φαβίῳ προσένειμεν ἑαυτόν, ἐνδοξοτάτῳ μὲν ὄντι καί μεγίστην ἔχοντι δύναμιν, μᾶλλον δὲ τὸν τρόπον αὐτοῦ καί τὸν βίον ὡς κάλλιστα παραδείγματα προθέμενος. | 2.1. 3.1. 3.2. 3.3. 3.4. |
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| 39. Tosefta, Yadayim, 2.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals •purity and purification rituals, and prayer times •purity and purification rituals, and the essenes •purity and purification rituals, extreme purification •purity and purification rituals, in josephus •purity and purification rituals, in philo •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 179 |
40. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178| 1.8. "איזו היא אצבע צרדה זו אצבע גדולה של ימין בפה [ולא] בנבל ולא בכנור מה היו אומרים (תהילים קכ״ז:א׳) שיר המעלות לשלמה אם ה' לא יבנה בית וגו' לא היו ישנים כל הלילה אלא שקורין כנגד כהן גדול [כדי] לעסקו בתורה כך היו נוהגין בגבולין אחר חורבן הבית זכר למקדש אבל חוטאין [היו].", | |
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| 41. Justin, Dialogue With Trypho, 80.3-80.4, 137.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 180, 197 |
| 42. Cassius Dio, Roman History, 66.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, ritual baths •purity and purification rituals, use of red heifer ash Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 168 |
| 43. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 191 |
| 44. Lucian, Octogenerians, 6.18-19, 23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 82 |
| 45. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178 |
46. Hippolytus, Refutation of All Heresies, 9.21, 9.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, in josephus •purity and purification rituals, in philo •purity and purification rituals, and the essenes Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 198, 199 | 9.21. The Essenes have, however, in the lapse of time, undergone divisions, and they do not preserve their system of training after a similar manner, inasmuch as they have been split up into four parties. For some of them discipline themselves above the requisite rules of the order, so that even they would not handle a current coin of the country, saying that they ought not either to carry, or behold, or fashion an image: wherefore no one of those goes into a city, lest (by so doing) he should enter through a gate at which statues are erected, regarding it a violation of law to pass beneath images. But the adherents of another party, if they happen to hear any one maintaining a discussion concerning God and His laws- supposing such to be an uncircumcised person, they will closely watch him and when they meet a person of this description in any place alone, they will threaten to slay him if he refuses to undergo the rite of circumcision. Now, if the latter does not wish to comply with this request, an Essene spares not, but even slaughters. And it is from this occurrence that they have received their appellation, being denominated (by some) Zelotae, but by others Sicarii. And the adherents of another party call no one Lord except the Deity, even though one should put them to the torture, or even kill them. But there are others of a later period, who have to such an extent declined from the discipline (of the order), that, as far as those are concerned who continue in the primitive customs, they would not even touch these. And if they happen to come in contact with them, they immediately resort to ablution, as if they had touched one belonging to an alien tribe. But here also there are very many of them of so great longevity, as even to live longer than a hundred years. They assert, therefore, that a cause of this arises from their extreme devotion to religion, and their condemnation of all excess in regard of what is served up (as food), and from their being temperate and incapable of anger. And so it is that they despise death, rejoicing when they can finish their course with a good conscience. If, however, any one would even put to the torture persons of this description, in order to induce any among them either to speak evil of the law, or eat what is offered in sacrifice to an idol, he will not effect his purpose; for one of this party submits to death and endures torment rather than violate his conscience. 9.25. Since, therefore, we have explained even the diversities among the Jews, it seems expedient likewise not to pass over in silence the system of their religion. The doctrine, therefore, among all Jews on the subject of religion is fourfold-theological, natural, moral, and ceremonial. And they affirm that there is one God, and that He is Creator and Lord of the universe: that He has formed all these glorious works which had no previous existence; and this, too, not out of any coeval substance that lay ready at hand, but His Will - the efficient cause- was to create, and He did create. And (they maintain) that there are angels, and that these have been brought into being for ministering unto the creation; but also that there is a sovereign Spirit that always continues beside God, for glory and praise. And that all things in the creation are endued with sensation, and that there is nothing iimate. And they earnestly aim at serious habits and a temperate life, as one may ascertain from their laws. Now these matters have long ago been strictly defined by those who in ancient times have received the divinely-appointed law; so that the reader will find himself astonished at the amount of temperance, and of diligence, lavished on customs legally enacted in reference to man. The ceremonial service, however, which has been adapted to divine worship in a manner befitting the dignity of religion, has been practised among them with the highest degree of elaboration. The superiority of their ritualism it is easy for those who wish it to ascertain, provided they read the book which furnishes information on these points. They will thus perceive how that with solemnity and sanctity the Jewish priests offer unto God the first-fruits of the gifts bestowed by Him for the rise and enjoyment of men; how they fulfil their ministrations with regularity and steadfastness, in obedience to His commandments. There are, however, some (liturgical usages adopted) by these, which the Sadducees refuse to recognise, for they are not disposed to acquiesce in the existence of angels or spirits. Still all parties alike expect Messiah, inasmuch as the Law certainly, and the prophets, preached beforehand that He was about to be present on earth. Inasmuch, however, as the Jews were not cognizant of the period of His advent, there remains the supposition that the declarations (of Scripture) concerning His coming have not been fulfilled. And so it is, that up to this day they continue in anticipation of the future coming of the Christ, - from the fact of their not discerning Him when He was present in the world. And (yet there can be little doubt but) that, on beholding the signs of the times of His having been already among us, the Jews are troubled; and that they are ashamed to confess that He has come, since they have with their own hands put Him to death, because they were stung with indignation in being convicted by Himself of not having obeyed the laws. And they affirm that He who was thus sent forth by God is not this Christ (whom they are looking for); but they confess that another Messiah will come, who as yet has no existence; and that he will usher in some of the signs which the law and the prophets have shown beforehand, whereas, regarding the rest (of these indications), they suppose that they have fallen into error. For they say that his generation will be from the stock of David, but not from a virgin and the Holy Spirit, but from a woman and a man, according as it is a rule for all to be procreated from seed. And they allege that this Messiah will be King over them - a warlike and powerful individual, who, after having gathered together the entire people of the Jews, and having done battle with all the nations, will restore for them Jerusalem the royal city. And into this city He will collect together the entire Hebrew race, and bring it back once more into the ancient customs, that it may fulfil the regal and sacerdotal functions, and dwell in confidence for periods of time of sufficient duration. After this repose, it is their opinion that war would next be waged against them after being thus congregated; that in this conflict Christ would fall by the edge of the sword; and that, after no long time, would next succeed the termination and conflagration of the universe; and that in this way their opinions concerning the resurrection would receive completion, and a recompense be rendered to each man according to his works. |
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| 47. Pseudo Clementine Literature, Homilies, 4.3, 5.1, 6.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 179 |
| 48. Porphyry, On Abstinence, 4.12.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals •purity and purification rituals, in josephus •purity and purification rituals, in philo Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 115, 199 |
49. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178| 22a. משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע [כרמך] כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא | 22a. that b a woman who engaged in intercourse and saw menstrual /b blood b is not required to immerse herself, but one who experienced a seminal emission alone, /b with no concurrent impurity, b is required to do so? /b If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: b Do not say /b that one b recites a blessing /b orally, but rather he means that b one contemplates /b those blessings in his heart.,The Gemara challenges this explanation: b And does Rabbi Yehuda maintain that /b there is validity to b contemplating /b in his heart? b Wasn’t it taught /b in a i baraita /i : b One who experienced a seminal emission and who has no water to immerse /b and purify himself b recites i Shema /i and neither recites the blessings /b of i Shema /i b beforehand nor thereafter? And /b when b he eats his bread, he recites the blessing thereafter, /b Grace after Meals, b but does not recite the blessing: /b Who brings forth bread from the earth, b beforehand. However, /b in the instances where he may not recite the blessing, b he contemplates /b it b in his heart rather than utter /b it b with his lips, /b this is b the statement of Rabbi Meir. /b However b Rabbi Yehuda says: In either case, he utters /b all of the blessings b with his lips. /b Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited., b Rav Naḥman bar Yitzḥak said: /b Rabbi Yehuda’s statement in the mishna should be interpreted in another way. b Rabbi Yehuda rendered /b the blessings b like i Hilkhot Derekh Eretz /i , /b which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission., b As it was taught /b in a i baraita /i : It is written: b “And you shall impart them to your children and your children’s children” /b (Deuteronomy 4:9), b and it is written thereafter: “The day that you stood before the Lord your God at Horeb” /b (Deuteronomy 4:10). b Just as below, /b the Revelation at Sinai was b in reverence, fear, quaking, and trembling, so too here, /b in every generation, Torah must be studied with a sense of b reverence, fear, quaking, and trembling. /b , b From here /b the Sages b stated: i Zavim /i , lepers, and those who engaged in intercourse with menstruating women, /b despite their severe impurity, b are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and i halakhot /i and i aggada /i . However, those who experienced a seminal emission are prohibited /b from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. b Rabbi Yosei says: /b One who experiences a seminal emission b studies /b i mishnayot /i that he is b accustomed /b to study, b as long as he does not expound upon a /b new b mishna /b to study it in depth. b Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, /b which is the in-depth analysis of the Torah. b Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter /b the b mentions /b of God’s name b therein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: /b One who experiences a seminal emission b may not enter into homiletic interpretation [ i midrash /i ] /b of verses b at all. Some say /b that he says: b He may not enter the study hall [ i beit hamidrash /i ] at all. Rabbi Yehuda says: He may study /b only b i Hilkhot Derekh Eretz /i . /b In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of i Hilkhot Derekh Eretz /i , and therefore one may utter them orally.,The Gemara relates b an incident involving Rabbi Yehuda /b himself, who b experienced a seminal emission and was walking along the riverbank /b with his disciples. b His disciples said to him: Rabbi, teach us a chapter from i Hilkhot Derekh Eretz /i , /b as he maintained that even in a state of impurity, it is permitted. b He descended and immersed himself /b in the river b and taught them /b i Hilkhot Derekh Eretz /i . b They said to him: Did you not teach us, our teacher, that he may study i Hilkhot Derekh Eretz /i ? He said to them: Although I am lenient with others, /b and allow them to study it without immersion, b I am stringent with myself. /b ,Further elaborating on the issue of Torah study while in a state of impurity, b it was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure /b and therefore one who is impure is permitted to engage in Torah study. He implemented this i halakha /i in practice. The Gemara relates b an incident involving a student who was /b reciting i mishnayot /i and i baraitot /i b hesitantly before /b the study hall of b Rabbi Yehuda ben Beteira. /b The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda b said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” /b (Jeremiah 23:29). b Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure. /b ,In this i baraita /i b the Master said /b that one who is impure because of a seminal emission b expounds upon the mishna but does not expound upon the Gemara. /b The Gemara notes: This statement b supports /b the opinion of b Rabbi El’ai, /b as b Rabbi El’ai said /b that b Rabbi Aḥa bar Ya’akov said in the name of Rabbeinu, /b Rav b : The /b i halakha /i is that one who experienced a seminal emission b may expound upon the mishna but may not expound upon the Gemara. /b This dispute b is parallel a tannaitic /b dispute, as it was taught: One who experienced a seminal emission b expounds upon the mishna but does not expound upon the Gemara; /b that is b the statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel: /b Both b this and that are prohibited. And some say /b that he said: Both b this and that are permitted. /b ,Comparing these opinions: b The one who said /b that both b this and that are prohibited /b holds b in accordance with /b the opinion of b Rabbi Yoḥa the Cobbler; the one who said /b that both b this and that are permitted /b holds b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira. /b ,Summarizing the i halakha /i , b Rav Naḥman bar Yitzḥak said: The universally /b accepted b practice is in accordance with /b the opinions of b these three elders: In accordance with /b the opinion of b Rabbi El’ai with regard to /b the i halakhot /i of b the first shearing, in accordance with /b the opinion of b Rabbi Yoshiya with regard to /b the laws of prohibited b diverse kinds, /b and b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira with regard to matters of Torah. /b ,The Gemara elaborates: b In accordance with /b the opinion of b Rabbi El’ai with regard to the first shearing, as it was taught /b in a i baraita /i that b Rabbi El’ai says: /b The obligation to set aside b the first shearing /b from the sheep for the priest b is only practiced in Eretz /b Yisrael and not in the Diaspora, and that is the accepted practice., b In accordance with /b the opinion of b Rabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds” /b (Deuteronomy 22:9). b Rabbi Yoshiya says: /b This means that b one /b who sows diverse kinds b is not liable /b by Torah law b until he sows wheat and barley and a /b grape b pit with a single hand motion, /b meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously., b In accordance with Rabbi Yehuda ben Beteira with regard to /b one who experiences a seminal emission is permitted to engage in b matters of Torah, as it was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure. /b ,And the Gemara relates: b When Ze’iri came /b from Eretz Yisrael to Babylonia, b he /b succinctly capsulated this i halakha /i and b said: They abolished ritual immersion, and some say that /b he said: b They abolished ritual washing of the hands. /b The Gemara explains: b The one who says /b that b they abolished immersion /b holds in accordance with the opinion of b Rabbi Yehuda ben Beteira /b that one who experienced a seminal emission is not required to immerse. b And the one who says /b that b they abolished washing of the hands /b holds b in accordance with that which Rav Ḥisda cursed one who /b goes out of his way b to seek water at the time of prayer. /b , b The Sages taught /b in a i baraita /i : b One who experienced a seminal emission who had nine i kav /i of /b drawn b water poured over him, /b that is sufficient to render him b ritually pure /b and he need not immerse himself in a ritual bath. The Gemara relates: b Naḥum of Gam Zo whispered /b this i halakha /i to b Rabbi Akiva, and Rabbi Akiva whispered it to /b his student b ben Azzai, and ben Azzai went out and taught it to his students /b publicly b in the marketplace. Two i amora’im /i in Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreed /b as to the correct version of the conclusion of the incident. b One taught: /b Ben Azzai b taught it /b to his students in the market. b And the other taught: Ben Azzai /b also b whispered it /b to his students.,The Gemara explains the rationale behind the two versions of this incident. b The /b Sage b who taught /b that ben Azzai b taught /b the law openly in the market held that the leniency was b due to /b concern that the i halakhot /i requiring ritual immersion would promote b dereliction /b in the study b of Torah. /b The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was b also due to /b concern that the i halakhot /i requiring ritual immersion would promote b the suspension of procreation, /b as one might abstain from marital relations to avoid the immersion required thereafter. b And the /b Sage, b who taught /b that ben Azzai only b whispered /b this i halakha /i to his students, held that he did so b in order that Torah scholars would not be with their wives like roosters. /b If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, b Rabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it. /b The i halakha /i in this matter was never conclusively established b and anyone who /b accepts b upon himself to be stringent with regard to it, they prolong for him his days and years. /b ,The Gemara relates that b Rabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning? /b The Gemara retorts: How can one ask b what is their essence? Isn’t he /b the one b who said /b that b one who experiences a seminal emission is prohibited from /b engaging in b matters of Torah /b and is required to immerse himself in the morning? Rather, b this is /b what b he /b meant to b say: What is the essence of /b immersion in a ritual bath of b forty i se’a /i /b of water when b it is possible /b to purify oneself b with nine i kav /i ? /b Furthermore, b what is the essence of immersion /b when b it is /b also b possible /b to purify oneself by b pouring /b water?,Regarding this, b Rabbi Ḥanina said: They established a massive fence /b protecting one from sinning with their decree that one must immerse himself in forty i se’a /i of water. b As it was taught /b in a i baraita /i : There was b an incident involving one who solicited a woman to /b commit b a sinful act. She said to him: Good-for-nothing. Do you have forty i se’a /i in which to immerse /b and purify b yourself /b afterwards? He b immediately desisted. /b The obligation to immerse oneself caused individuals to refrain from transgression., b Rav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is because /b it is difficult for you to immerse in the b cold /b waters of the ritual bath, b it is possible /b to purify oneself by immersing oneself in the heated b bathhouses, /b which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case., b Rabbi Ḥisda said to him: Is there ritual immersion in hot water? /b Rav Huna b said to him: /b Indeed, doubts with regard to the fitness of baths have been raised, and b Rav Adda bar Ahava holds in accordance with your /b opinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: b Rabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine i kav /i /b of water b and pour /b it b over me /b so that I may purify myself from the impurity caused by a seminal emission. b Rabbi Ḥiyya bar Abba said to him: Why does my master /b require b all of this? Aren’t you seated in /b at least nine i kav /i of water in the tub. b He said to him: /b The law of nine i kav /i b parallels /b the law of b forty i se’a /i , /b in that their i halakhot /i are exclusive. b Just as forty i se’a /i /b can only purify an individual through b immersion and not through pouring, so too nine i kav /i /b can only purify one who experienced a seminal emission b through pouring and not through immersion. /b ,The Gemara relates that b Rav Naḥman prepared a jug /b with a capacity b of nine i kav /i /b so that his students could pour water over themselves and become pure. b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: Rabbi Akiva and Rabbi Yehuda Gelostera said: /b The i halakha /i that one who experienced a seminal emission can be purified by pouring nine i kav /i b was only taught for a sick person /b who experienced the emission b involuntarily. However, a sick person /b who experienced a b normal /b seminal emission in the course of marital relations, is required to immerse himself in b forty i se’a /i . /b , b Rav Yosef said: /b In that case, b Rav Naḥman’s jug is broken, /b meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, b when Ravin came /b from Eretz Yisrael to Babylonia b he said: In Usha there was an incident /b |
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50. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178| 57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר' שמעון היינו ר' יוסי ותנא קמא דר' יוסי היינו ר' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג' מאות עגלים ושותה ג' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו | 57a. b Let us say /b that b there are three i tanna’im /i /b who dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: b No, there are /b only b two i tanna’im /i /b who dispute the point, b and the first i tanna /i /b whose opinion appears before the opinion of b Rabbi Shimon is Rabbi Yosei. And the first i tanna /i /b whose opinion appears before the opinion of b Rabbi Yosei is Rabbi Shimon. And what /b is the meaning of the word b even /b in both their statements? They agree with regard to b the first /b vegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the i Tosefta /i . b The Sages taught: The son /b of a man named b Bohayan designated /b for the poor b the /b produce in the b corner /b in a garden b of vegetables, and his father /b Bohayan b found the poor laden /b with b vegetables and standing at the opening of the garden /b on their way out. b He said to them: My sons, cast /b the vegetables that you have gathered b from upon yourselves and I will give you twice /b the amount in b tithed /b produce, and you will be no worse off. b Not because I begrudge /b you what you have taken. b Rather, it is because the Sages say: One does not designate /b for the poor b the /b produce in the b corner /b in a garden b of vegetables. /b Therefore, the vegetables that you took require tithing.,The Gemara asks: b Why /b was it necessary b for him to say to them: Not because I begrudge /b you what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it b so they would not say: He is putting us off, /b taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. b The Sages taught: Initially, /b the priests b would place the hides /b that were flayed from animals b consecrated /b as offerings of the most sacred order, which were given to the priests, b in the Parva chamber. In the evening, they would distribute them to the members of the family /b of priests serving in the Temple that day. b And the powerful /b priests among them would b take them by force /b before they could be distributed. The Rabbis b decreed that they would distribute them each Shabbat eve, /b because then b all the /b families of both priestly b watches came and took /b their part b together. /b All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force., b Yet still the prominent priests /b by virtue of their lineage b would take them by force. /b Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, b the owners /b of the sacrifices ( i Me’iri /i ) b arose and consecrated /b the hides b to Heaven /b so the priests could not take them.,The Sages b said: Not a few days passed before they had plated the entire sanctuary with golden tablets /b with the proceeds from the redemption and sale of the hides. These plates b were one cubit by one cubit and as thick as a golden dinar. And /b when the people assembled b for the /b Festival b pilgrimage they would remove /b the tablets b and place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanship /b of the tablets b was beautiful and without flaw [ i dalam /i ]. /b Afterward they replaced the tablets in the Sanctuary., b It was /b similarly b taught /b that b Abba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take them /b from their owners b by force. The owners stood and consecrated /b these trunks b to Heaven. /b It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages., b With regard to /b the prominent priests b and those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due to /b the High Priests of b the house of Baitos, woe is me due to their clubs. Woe is me due to /b the High Priests of b the house of Ḥanin; woe is me due to their whispers /b and the rumors they spread. b Woe is me due to /b the High Priests of b the house of Katros; woe is me due to their pens /b that they use to write lies. b Woe is me due to /b the servants of the High Priests of b the house of Yishmael ben Piakhi; woe is me due to their fists. /b The power of these households stemmed from the fact b that /b the fathers b were High Priests, and their sons were /b the Temple b treasurers, and their sons-in-law were /b Temple b overseers [ i amarkalin /i ]. And their servants strike the people with clubs, /b and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that b the Sages taught: /b The people in b the /b Temple b courtyard /b all b cried four cries, /b as they were in agreement over various issues ( i Pardes Rimonim /i ). The b first /b cry was: b Leave here, sons of Eli, who defiled God’s Sanctuary /b (see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. b And an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecrates /b the items b consecrated /b to b Heaven. /b Due to his delicate nature and his disrespect for the Temple service, he would b wrap /b his hands b in silk [ i shirai /i ] and perform the service. /b This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it., b And /b the people in b the /b Temple b courtyard cried additionally: Lift your heads, O gates, and let /b the righteous b Yishmael ben Piakhi, the student of Pinehas /b ben Elazar the priest, b enter and serve as High Priest, /b although the members of this family were violent. b And /b the people in b the /b Temple b courtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly with /b meat b of offerings /b consecrated to b Heaven, /b as he is worthy to eat offerings., b They said about Yoḥa ben Narbbai that he /b and his household b would eat three hundred calves, and drink three hundred jugs of wine, and eat forty i se’a /i of doves for dessert. They said: /b Throughout b all the days of Yoḥa ben Narbbai there was no leftover /b sacrificial meat b in the Temple, /b as he would make certain that someone ate it. The Gemara asks: b What /b ultimately b happened to Yissakhar of Kfar Barkai? They said: The king and the queen were sitting /b and talking. b The king said /b that b goat /b meat b is better /b food, b and the queen said lamb /b meat is b better /b food. b They said: Who can prove /b which one of us is correct? b The High Priest /b can, b as he offers sacrifices all day /b and tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai b came, /b and when they asked him this question, |
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51. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals, and the essenes Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169| 32b. טעו לא ישלמו כל שכן שתנעול דלת בפני לווין,רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות,רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה,כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה,רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה,כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין,הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו,ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל,תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם,ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:,דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו,א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן,מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים,אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה,ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין,הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן,רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו,תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו' | 32b. then if the judges b erred they should not /b need to b pay /b the party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the i halakha /i , b all the more so that /b this b would lock the door in the face of /b potential b borrowers. /b If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money., b Rava says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is stated b with regard to laws of fines, /b not standard cases of monetary law. b And the other /b sources, i.e., the mishna in tractate i Shevi’it /i and the i baraita /i , which do not require inquiry and interrogation, are stated b with regard to /b cases of b admissions and loans, /b in which there is cause to relax the procedures of deliberation, as explained., b Rav Pappa says: This and that, /b i.e., both the mishna here and the other sources, are stated b with regard to /b cases of b an admission and a loan. /b The distinction between them is that the mishna b here, /b which rules that cases of monetary law require inquiry and interrogation, is stated b with regard to /b a possibly b fraudulent trial, /b where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. b There, /b in the i baraita /i and in the mishna in tractate i Shevi’it /i , which do not require inquiry and interrogation, the ruling is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b ,This distinction is b in accordance with /b the statement b of Reish Lakish, as Reish Lakish raises a contradiction /b between two verses: It b is written /b in one verse: b “In justice shall you judge your neighbor” /b (Leviticus 19:15), b and /b it b is written /b in another verse: b “Justice, justice, shall you follow” /b (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: b How /b can b these /b texts be reconciled? b Here, /b this latter verse is stated b with regard to /b a possibly b fraudulent trial, /b where the court must take extra care to judge with justice; and b there, /b that former verse is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b , b Rav Ashi says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is b as we answered, /b i.e., in accordance with any one of the answers offered by the other i amora’im /i . And those b verses /b were not stated with regard to fraudulent trials; rather, b one /b is stated b with regard to judgment, /b in which the court must pursue justice extensively, b and one /b is stated b with regard to compromise. /b , b As it is taught /b in a i baraita /i : When the verse states: b “Justice, justice, shall you follow,” one /b mention of “justice” is stated b with regard to judgment and one /b is stated b with regard to compromise. How so? /b Where there are b two boats traveling on the river and they encounter each other, if both of them /b attempt to b pass, both of them sink, /b as the river is not wide enough for both to pass. If they pass b one after the other, both of them pass. And similarly, /b where there are b two camels who were ascending the ascent of Beit Ḥoron, /b where there is a narrow steep path, b and they encounter each other, if both of them /b attempt to b ascend, both of them fall. /b If they ascend b one after the other, both of them ascend. /b , b How /b does one decide which of them should go first? If there is one boat that is b laden and /b one boat b that is not laden, /b the needs of the one b that is not laden should be overridden due to /b the needs of the one b that is laden. /b If there is one boat that is b close /b to its destination b and /b one boat b that is not close /b to its destination, the needs of the one that is b close should be overridden due to /b the needs of the one b that is not close. /b If b both of them were close /b to their destinations, or b both of them were far /b from their destinations, b impose a compromise between them /b to decide which goes first, b and /b the owners of the boats b pay a fee to one other, /b i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,§ b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the best, /b most prestigious, b court /b of the generation. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil. /b ,The Sages b taught: /b When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces b the sound of a millstone in /b the city called b Burni, /b this is tantamount to announcing: b Week of the son, week of the son, /b i.e., there will be a circumcision. If one displays the b light of a lamp in /b the city called b Beror Ḥayil, /b this is tantamount to announcing: There is a wedding b feast there, /b there is a wedding b feast there. /b , b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the Sages to the academy /b where they are found. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [ i Romi /i ], after Rabbi Ḥaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [ i gola /i ], /b i.e., Babylonia, b after Rabbi /b Yehuda HaNasi b to Beit She’arim, /b and b after the Sages /b in the time of the Temple b to the Chamber of Hewn Stone. /b ,§ The mishna teaches that in cases of b monetary law, /b the court b opens /b the deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: b How do we say /b this opening stage of the deliberations? In other words, with what claim does the court begin deliberating? b Rav Yehuda said: We say this to /b the witnesses: b Who says /b that the event occurred b as you said? /b Perhaps you erred?, b Ulla said to him: But /b by confronting the witnesses in this manner, b we silence them. /b The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: b And let them be silenced. Isn’t it taught /b in a i baraita /i ( i Tosefta /i 9:1): b Rabbi Shimon ben Eliezer says: /b In cases of capital law, the court b brings the witnesses from /b one b place to /b another b place in order to confuse them so that they will retract /b their testimony if they are lying.,The Gemara rejects this argument: b Are /b the i halakhot /i b comparable? There, /b where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses b are repressed by themselves, /b whereas b here, we repress them by /b direct b action, /b and that the court should not do., b Rather, Ulla says: We say this /b to the accused: b Do you have witnesses to determine /b that the witnesses who testified against you are b conspiring witnesses? Rabba said to him: But do we open /b the deliberations b with /b a claim to b acquit /b the accused b that is /b to b the liability of this /b one, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabba’s assumption: b But is /b this to b the liability of /b the witnesses? b But didn’t we learn /b in a mishna ( i Makkot /i 5b): b Conspiring witnesses are not killed /b for their testimony b until the verdict /b of the one concerning whom they testified b is issued? /b Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabba’s objection: b This /b is what b I say: If /b the accused b would be silent until his verdict is issued and /b then b brings witnesses and /b the court b determines them /b to be b conspiring /b witnesses, it will be found that the statement of the court b is /b to b the liability of this /b one, i.e., the witnesses. b Rather, Rabba says: We say to /b the accused: b Do you have witnesses to contradict them? /b If the first witnesses are contradicted as to the facts of the case, no one is liable., b Rav Kahana said: /b We say to the witnesses: b Based on your statements, so-and-so is acquitted. /b The court issues a i pro forma /i declaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. b Abaye and Rava both say: We say to /b the accused: For example, b if you did not kill /b anyone, b do not fear /b the consequences of these proceedings, as you will be acquitted. b Rav Ashi says: /b The court announces: b Whoever knows /b of a reason b to acquit /b the accused b should come and teach /b this reason b concerning him. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the explanation b of Abaye and Rava. Rabbi /b Yehuda HaNasi b says: /b The priest administering the i sota /i rite to the i sota /i says to her: b “If no man has lain with you and if you have not gone astray /b to impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husband…” (Numbers 5:19–20). The priest first states the scenario in which the woman is innocent of adultery. |
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52. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329| 110a. בר קשא דפומבדיתא דטרקיה חיויא הוה תליסר חמרי חיורתא בפומבדיתא קרעינהו לכולהו ואישתכחו טריפה הואי חדא בההוא גיסא דפומבדיתא עד דאזלי מייתי לה אכלה אריה אמר להו אביי דילמא חיויא דרבנן טרקיה דלית ליה אסותא דכתיב (קהלת י, ח) ופורץ גדר ישכנו נחש אמרו ליה אין רבי דכי נח נפשיה דרב גזר רב יצחק בר ביסנא דליכא דלימטייה אסא וגידמי לבי הילולא [בטבלא] ואזל איהו אמטי אסא וגידמי לבי הילולא בטבלא טרקיה חיויא ומית,האי מאן דכרכיה חיויא לינחות למיא וליסחוף דיקולא ארישא ולהדקיה מיניה וכי סליק עילויה לישדיה למיא וליסלוק וליתי האי מאן דמיקני ביה חיויא אי איכא חבריה בהדיה לירכביה ארבע גרמידי ואי לא לישואר נגרא ואי לא ליעבר נהרא ובליליא לותביה לפוריא אארבעה חביתא וניגני בי כוכבי ולייתי ד' שונרי וליסרינהו בארבעה כרעי דפורייה וליתי שחפי ולישדי התם דכי שמע קלי אכלי ליה האי מאן דרהיט אבתריה לירהיט בי חלתא,האי איתתא דחזיא חיויא ולא ידעה אי יהיב דעתיה עילוה אי לא יהיב דעתיה עילוה תשלח מאנה ונשדייה קמיה אי מכרך בהו דעתיה עילוה ואי לא לא יהיב דעתיה עילוה,מאי תקנתה תשמש קמיה איכא דאמרי כ"ש דתקיף ליה יצריה אלא תשקול ממזיה ומטופרה ותשדי ביה ותימא דישתנא אנא האי איתתא דעייל בה חיויא ליפסעה ולתבוה אתרתי חביתא וליתי בישרא שמנה ולישדי אגומרי וליתי אגנא דתחלי וחמרא ריחתנא ולותבו התם וליטרוקינהו בהדי הדדי ולינקוט צבתא בידה דכי מירח ריחא נפיק ואתי ולישקליה וליקלייה בנורא דאי לא הדר עילוה:,כל האוכלין כו': כל האוכלין לאיתויי מאי לאיתויי טחול לשינים וכרשינין לבני מעיים כל המשקין לאיתויי מאי לאיתויי מי צלפין בחומץ א"ל רבינא לרבא מהו לשתות מי רגלים בשבת א"ל תנינא כל המשקין שותה ומי רגלים לא שתו אינשי:,חוץ ממי דקלים: תנא חוץ ממי דקרים מאן דתנא מי דקרים שהם דוקרים את המרה ומאן דאמר מי דקלים שיוצאין מן שני דקלי מאי מי דקלים אמר רבה בר ברונא תרתי תלאי איכא במערבא ונפקא עינא דמיא מבינייהו כסא קמא מרפי אידך משלשל ואידך כי היכי דעיילי הכי נפקי אמר עולא לדידי שתי שיכרא דבבלאי ומעלי מינייהו והוא דלא רגיל ביה ארבעין יומין,רב יוסף אמר זיתום המצרי תילתא שערי ותילתא קורטמי ותילתא מילחא רב פפא אמר תילתא חיטי ותילתא קורטמי ותילתא מילחא (וכמונא) וסימניך סיסאני ושתי להו בין דבחא לעצרתא דקמיט מרפי ליה ודרפי קמיט ליה:,וכוס עקרין: מאי כוס עקרין אמר ר' יוחנן לייתי מתקל זוזא קומא אלכסנדריא ומתקל זוזא גביא גילא ומתקל זוזא כורכמא רישקא ולישחקינהו בהדי הדדי לזבה תלתא בחמרא ולא מיעקרא לירקונא תרין בשיכרא ומיעקר לזבה תלתא בחמרא ולא מיעקרא ואי לא לייתי תלתא | 110a. Jewish b official /b in b Pumbedita that was bitten by a snake. There were thirteen white donkeys in Pumbedita /b and b they tore them all /b open b and they were found to be i tereifot /i . There was one /b donkey b on the other side /b of b Pumbedita, /b and b until they went to bring it, a lion ate it. Abaye said to them: /b Since all of these things have happened, b perhaps a snake of the Rabbis bit him, for which there is no cure, as it is written: /b “One that digs a pit will fall into it, and b one who breaches a fence will be bitten by a snake /b ” (Ecclesiastes 10:8). Perhaps this person violated a rabbinic decree, also known as a fence, and was bitten by a snake as punishment. That bite has no cure. b They said to him: Yes, my teacher, /b it is so, b as when Rav died Rav Yitzḥak bar Bisna ruled that one may not bring myrtle and /b palm b branches to a wedding hall to /b accompany b bells, and he went /b and b brought myrtle and /b palm b branches to the wedding hall with bells. /b Therefore, b a snake bit him. And /b it is reported that ultimately the official b died. /b ,The Gemara cites additional information about the dangers posed by snakes and how to deal with them. b One whom a snake encircled should descend into water and place a basket on /b his b head and remove /b the snake slowly b from him /b into the basket. b And once the snake goes into /b the basket, b let /b him b throw it into the water and climb and emerge. One at whom a snake is angry /b and is being pursued by a snake, b if he has another with him, let /b him b ride him four cubits. And if not, let /b him b jump /b over b a ditch. And if not, let /b him b cross a river. And at night let /b him b place his bed on four barrels and sleep /b outside beneath b the stars. And let /b one b bring four cats and let /b one b tie them to the four legs of the bed. And let /b one b bring twigs and branches and throw them there so that when /b the cats b hear the sound /b of the snake crawling b they will eat it. One who is being pursued /b by a snake, b let /b him b run in sand /b because a snake cannot move as quickly in sand as a person can., b A woman who is seen /b by b a snake and does not know whether it has directed his attention /b toward b her or whether it has not directed his attention /b toward b her, she should remove her garment and throw it before /b the snake. b If /b the snake b wraps itself in /b the garments, it is an indication that b it has directed his attention /b toward b her; and if not, /b it is an indication that b it has not directed his attention /b toward b her. /b , b What is her remedy /b so the snake will leave her alone? b She should have relations /b with her husband b before /b the snake. b Some say: /b If she has relations in front of the snake, b all the more so that its desire will become stronger. Rather, she should take from her hair and her nails and throw them at /b the snake, b and say /b the following b to it /b as an incantation: b I am a menstruating woman [ i dishtana /i ]. A woman whom a snake has entered, let them spread her legs and place her on two barrels, and let them bring fatty meat and throw it onto coals. And let them bring her a bowl of cress and fragrant wine and place them there and mix them together. And /b she should b take tongs in her hand, as when /b the snake b smells /b the b fragrance /b it b emerges. And /b then one b should take /b the snake b and burn it in the fire, as if /b it is b not /b burned, b it will come back onto her. /b ,We learned in the mishna: b All /b types of b food /b that healthy people eat may be eaten by one eating them for medicinal purposes on Shabbat. The Gemara asks: The phrase: b All foods, what /b does it come b to include? /b The Gemara answers: It comes b to include spleen for /b healing b teeth /b and b vetch for /b healing b intestines, /b although they are not common foods. We also learned in the mishna: And one may drink all b drinks /b on Shabbat. The Gemara asks: The phrase: b All drinks, what /b does it come b to include? /b The Gemara answers: It comes b to include /b mixing b water in which capers have soaked, with vinegar. Ravina said to Rava: What /b is the ruling with regard to b drinking urine on Shabbat? /b Rava b said to him: We /b already b learned /b in the mishna: b One may drink all drinks, and people do not drink urine /b and is not considered a drink. It is only consumed for medical purposes and is therefore prohibited.,We learned in the mishna: One may drink anything on Shabbat b except for palm tree water [ i mei dekalim /i ]. /b It was b taught /b slightly differently in the i Tosefta /i : b Water that stabs [ i mei dekarim /i ]. /b The Gemara explains: b The one who taught water that stabs /b means b that the /b waters b pierce the gall bladder; and the one who said palm tree water /b means b that they come from two palm trees. /b In order to explain b what palm tree water /b is, b Rabba bar Beruna said: There are two palm trees in Eretz Yisrael, and a spring of water emerges from between them. The first cup /b one drinks of this water b loosens /b the intestines, b another /b cup b causes diarrhea, and another, /b a third cup, b just as it entered /b as water, b so /b too b it emerges. Ulla said: For me, I drink Babylonian beer, and /b it b is more effective than /b palm tree water in causing diarrhea. The Gemara comments: b And this is /b true. It is effective for the stomach when the person who drinks it b has not become accustomed to /b beer b for forty days. /b , b Rav Yosef said: /b Water that stabs is b Egyptian i zitom /i , /b which is made from b one-third barley, and one-third saffron, and one-third salt. Rav Pappa said: /b It is b one-third wheat, and one-third saffron, and one-third salt and cumin. And /b this is b your mnemonic /b to remember which said i zitom /i is made from barley: A basket which is called b i sisanei /i , /b a word with two i samekhs. /i This word alludes to the fact that b Rav Yosef, /b who has a i samekh /i in his name, is the one who says that Egyptian i zitom /i is made from barley [ i se’orim /i ], which has the letter i sin. Sin /i is interchangeable with i samekh /i . b And one /b should b drink it between Passover and i Shavuot /i . For one whose /b intestines b are blocked, /b it will b loosen /b his intestines and cure b him; and /b for one b whose /b bowels are b loose, /b it will b block him /b and cure him as well b . /b , b And /b we also learned about a b i kos ikarin /i /b in the mishna. The Gemara asks: b What is a i kos ikarin /i ? Rabbi Yoḥa said: Let /b one b bring the weight of a i zuz /i of Alexandrian gum, and a weight of a i zuz /i of alum, and a weight of a i zuz /i of garden saffron, and let /b one b grind them together. /b The procedure b for /b treating b a i zava /i /b is that she should drink these b three /b ingredients b with wine, /b and she will be cured of her emission b and will not become barren. For /b treating b jaundice /b one should drink b two /b of these ingredients b with beer; however, one will become sterile /b from it. It was said that b for /b treating b a i zava /i , /b she should drink these b three /b ingredients b with wine /b and she will be healed from her emission b and will not become barren. And if /b it is b not /b effective, b let one bring three /b |
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| 53. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178 |
54. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals, perushim and Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 191| 21b. אומר בן עזאי חייב אדם ללמד את וכו' ר' אליעזר אומר כל המלמד את בתו תורה מלמדה תיפלות תיפלות ס"ד אלא אימא כאילו למדה תיפלות,א"ר אבהו מ"ט דר"א דכתיב (משלי ח, יב) אני חכמה שכנתי ערמה כיון שנכנסה חכמה באדם נכנסה עמו ערמומית,ורבנן האי אני חכמה מאי עבדי ליה מיבעי ליה לכדרבי יוסי בר' חנינא דא"ר יוסי בר' חנינא אין דברי תורה מתקיימין אלא במי שמעמיד עצמו ערום עליהן שנאמר אני חכמה שכנתי ערמה א"ר יוחנן אין דברי תורה מתקיימין אלא במי שמשים עצמו כמי שאינו שנאמר (איוב כח, יב) והחכמה מאין תמצא,רבי יהושע אומר רוצה אשה וכו' מאי קאמר הכי קאמר רוצה אשה בקב ותיפלות עמו מתשעת קבין ופרישות,הוא היה אומר חסיד שוטה כו' היכי דמי חסיד שוטה כגון דקא טבעה איתתא בנהרא ואמר לאו אורח ארעא לאיסתכולי בה ואצולה,היכי דמי רשע ערום אמר רבי יוחנן זה המטעים דבריו לדיין קודם שיבא בעל דין חברו ר' אבהו אומר זה הנותן דינר לעני להשלים לו מאתים זוז דתנן מי שיש לו מאתים זוז לא יטול לקט שכחה ופאה ומעשר עני היה לו מאתים חסר דינר אפילו אלף נותנין לו כאחת הרי זה יטול,רבי אסי אמר רבי יוחנן זה המשיא עצה למכור בנכסים מועטין דאמר רבי אסי א"ר יוחנן יתומים שקדמו ומכרו בנכסים מועטין מה שמכרו מכרו,אביי אמר זה המשיא עצה למכור בנכסים כרבן שמעון בן גמליאל דתניא נכסי לך ואחריך לפלוני וירד הראשון ומכר ואכל השני מוציא מיד הלקוחות דברי רבי רשב"ג אומר אין לשני אלא מה ששייר ראשון,רב יוסף בר חמא אמר רב ששת זה המכריע אחרים באורחותיו רבי זריקא אמר רב הונא זה המיקל לעצמו ומחמיר לאחרים עולא אמר זה | 21b. § The mishna states: From here b ben Azzai states: A person is obligated to teach /b his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit of hers has delayed her punishment. b Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity. /b The Gemara asks: Could it b enter your mind /b to say that teaching one’s daughter Torah is actually teaching her b promiscuity? Rather, say: /b It is considered b as if he taught her promiscuity. /b , b Rabbi Abbahu says: What is the reason for Rabbi Eliezer’s /b statement? It is b as it is written: “I, wisdom, dwell with cunning” /b (Proverbs 8:12), which indicates that b once wisdom enters into a person, cunning enters with it. /b Rabbi Eliezer fears that the woman will use the cunning she achieves by learning the wisdom of the Torah to engage in promiscuous behavior.,The Gemara asks: b And the Rabbis /b who disagree with him, b what do they do with this /b verse: b “I, wisdom, /b dwell with cunning [ i orma /i ]”; how do they interpret it? The Gemara responds: b He requires that /b verse b for that which Rabbi Yosei, son of Rabbi Ḥanina, /b states, interpreting the word “ i orma /i ” as nakedness rather than cunningness, b as Rabbi Yosei, son of Rabbi Ḥanina, says: The matters of Torah do not endure except in one who stands naked for them, as it is stated: “I, wisdom, dwell with nakedness [ i orma /i ]” /b (Proverbs 8:12). This means that wisdom dwells only in one who is prepared to give away all of his possessions for the sake of Torah study. b Rabbi Yoḥa says: The matters of Torah do not endure except in one who considers himself as one who does not /b exist, b as it is stated: “But wisdom, it can be found in nothingness” /b (Job 28:12).,§ The mishna states that b Rabbi Yehoshua says: A woman desires /b to receive the amount of a i kav /i of food and a sexual relation-ship rather than to receive nine i kav /i of food and abstinence. The Gemara asks: b What is he saying? This is what /b Rabbi Yehoshua b is saying: A woman desires to /b receive the amount of b a i kav /i /b of food b and with it a sexual relationship, /b i.e., her husband’s availability to fulfill her sexual desires, rather b than nine i kav /i /b of food b and /b with it b abstinence, /b and since her desires are of a sexual nature, it is undesirable for her to study Torah.,§ The mishna continues: b He, /b Rabbi Yehoshua, b would say: A foolish man of piety, /b and a conniving wicked person, and an abstinent woman, and those who injure themselves out of false abstinence; all these are people who erode the world. The Gemara asks: b Who is considered a foolish man of piety? For example, /b it is one who sees b that a woman is drowning in a river, and he says: /b It is b not proper conduct to look at her /b while she is undressed b and save her. /b ,The Gemara asks: b Who is considered a conniving wicked person? Rabbi Yoḥa says: This is one who presents his statement to the judge before the other litigant comes /b and thereby prejudices the judge in his favor. b Rabbi Abbahu says: This /b is referring to b one who gives a dinar to a poor man /b in order b to complete /b the sum of b two hundred dinars for him, /b so that he will no longer be entitled to receive charity, b as we learned /b in a mishna ( i Pe’a /i 8:8): b One who has two hundred dinars may not collect gleanings, forgotten /b sheaves, b i pe’a /i , and /b the b poor man’s tithe, /b since he is not defined as poor. However, if b he has two hundred less /b one b dinar, even /b if b he is given one thousand /b dinars b at once, he may collect. /b , b Rabbi Asi /b says that b Rabbi Yoḥa says: /b A conniving wicked person is b one who provides advice /b to male orphans b to sell from the small quantity of property /b left to them by their father, before it is appropriated by the court for the purpose of providing for the daughters, who do not inherit property. This causes the daughters to lose their right to sustece, because although it is improper to do so, the sale is valid, b as Rabbi Asi says /b that b Rabbi Yoḥa says: /b With regard to male b orphans who preemptively sold /b the property b from a small estate, that which they sold, they sold, /b and the sons retain the money., b Abaye says: /b A conniving wicked person b is one who provides advice to sell property in accordance with /b the ruling of b Rabban Shimon ben Gamliel, as it is taught /b in a i baraita /i : With regard to one who said: b My property /b is given b to you, and after you /b die, b to so-and-so, and the first /b beneficiary b entered /b the property b and sold /b it b and consumed /b the profits, b the second /b beneficiary b repossesses /b the property b from the purchasers, /b as the property belongs to him after the death of the first beneficiary; b this is the statement of Rabbi /b Yehuda HaNasi. b Rabban Shimon ben Gamliel says: The second /b beneficiary receives b only that which the first /b beneficiary b left, /b since his sale is valid. However, it is not permitted to sell the property i ab initio /i , since the giver intended for the second beneficiary to receive the property., b Rav Yosef bar Ḥama /b says that b Rav Sheshet says: /b A conniving wicked person is b one who persuades others with his ways, /b convincing others to mimic his seemingly righteous behavior, in order to hide his faults. b Rabbi Zerika /b says that b Rav Huna says: /b A conniving wicked person is b one who is lenient /b in the i halakha /i b for himself and strict for others. Ulla says: This /b |
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55. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178| 19b. מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר, big strongמתני׳ /strong /big בקש להתנמנם פרחי כהונה מכין לפניו באצבע צרדא ואומרים לו אישי כ"ג עמוד והפג אחת על הרצפה ומעסיקין אותו עד שיגיע זמן השחיטה, big strongגמ׳ /strong /big מאי צרדא אמר רב יהודה צרתה דדא מאי היא גודל מחוי רב הונא ואזל קלא בכולי בי רב,ואומרים לו אישי כ"ג הפג אחת על הרצפה וכו' אמר רב יצחק על חדת מאי היא אמרי ליה אחוי קידה,ומעסיקין אותו עד שיגיע זמן שחיטה (וכו') תנא לא היו מעסיקין אותו לא בנבל ולא בכנור אלא בפה ומה היו אומרין (תהלים קכז, א) אם ה' לא יבנה בית שוא עמלו בוניו בו,מיקירי ירושלים לא היו ישנין כל הלילה כדי שישמע כ"ג קול הברה ולא תהא שינה חוטפתו תניא אבא שאול אמר אף בגבולין היו עושין כן זכר למקדש אלא שהיו חוטאין,אמר אביי ואיתימא ר"נ בר יצחק תרגומא נהרדעא דא"ל אליהו לרב יהודה אחוה דרב סלא חסידא אמריתו אמאי לא אתי משיח והא האידנא יומא דכיפורי הוא ואבעול כמה בתולתא בנהרדעא אמר ליה הקב"ה מאי אמר אמר ליה | 19b. b is there any matter that we are unable to perform and our agents are able to perform? /b The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: b This is what they say to him: We administer an oath to you according to our understanding and the understanding of the court, /b cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, b he would leave /b them b and cry and they would leave /b him b and cry. /b The Gemara explains: b He turned aside and cried /b due to the indignity b that they suspected him /b of being b a Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocent /b of indiscretion b is afflicted in his body. /b The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: b And why /b were the Elders b so /b insistent that the High Priest take an oath? The Gemara explains: So that b he would not prepare /b the incense and light it b outside /b in the Sanctuary, before entering the Holy of Holies, b and bring /b the coal pan with the incense already burning on it b into /b the Holy of Holies b in the manner /b that b the Sadducees did. /b Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions., b The Sages taught /b in the i Tosefta /i : There was b an incident involving a /b certain b Sadducee /b who was appointed as High Priest, b who prepared the incense outside /b and then b brought /b it into the Holy of Holies. b Upon his emergence he was overjoyed /b that he had succeeded. b The father of /b that Sadducee b met him and said to him: My son, although we are Sadducees /b and you performed the service in accordance with our opinion, b we fear the Pharisees /b and do not actually implement that procedure in practice. The son b said to his /b father: b All my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover” /b (Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. b I said: When will /b the opportunity b become available to me, and I will fulfill it /b according to the Sadducee interpretation? b Now that /b the opportunity b has become available to me, /b will b I not fulfill it? /b ,The Sages b said: Not /b even b a few days /b passed b until he died and was laid out in the garbage /b dump, b and worms were coming out of his nose /b in punishment for his actions. b And some say /b that b he was struck /b as soon b as he emerged /b from the Holy of Holies, b as Rabbi Ḥiyya taught: A type of sound was heard in the /b Temple b courtyard, as an angel came and struck him in the face. And his fellow priests came in /b to remove him from there b and they found the likeness of a footprint of a calf between his shoulders. /b That is the mark left by an angel striking, b as it is stated /b with regard to angels: b “And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot” /b (Ezekiel 1:7).,§ It was taught in the mishna that b Rabbi Zekharya ben Kevutal /b says: Many times I read before the High Priest from the book of Daniel. b Rav Ḥa bar Rava taught this to Ḥiyya bar Rav before Rav /b in the following manner: b Rabbi Zekharya bar Kefutal said, and Rav demonstrated with his hand /b that the name should be pronounced b Kevutal. /b The Gemara asks: Why did Rav demonstrate his point with a gesture? b Let him /b simply b say it. /b The Gemara answers: Rav b was reciting i Shema /i /b at that moment and could not interrupt i Shema /i by speaking.,The Gemara asks: b And is /b interrupting in a manner b of that sort, /b by gesturing, b permitted /b during i Shema /i ? b Didn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting i Shema /i should neither make allusions with his eyes, nor open and close /b his mouth b with his lips /b to convey a message, b nor gesture with his fingers? And it was taught /b in a i baraita /i that b Rabbi Elazar Ḥisma says: Concerning one who recites i Shema /i and makes allusions with his eyes, or opens and closes /b his mouth b with his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob” /b (Isaiah 43:22). By signaling while reciting i Shema /i he behaves contemptuously toward God, and it is tantamount to not having recited i Shema /i before Him. How, then, could Rav gesture while reading i Shema /i ?,The Gemara answers: This is b not difficult. This /b prohibition to interrupt one’s recitation of i Shema /i with a gesture applies b in /b the course of reciting the b first paragraph /b of i Shema /i , which is more fundamental; b that /b case where Rav gestured was b in /b the course of reciting the b second paragraph /b of i Shema /i , where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting i Shema /i , the Gemara cites a i baraita /i in which b the Sages taught: /b “And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, b and you shall talk of them /b when you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course b of /b reciting b them, /b the study of Torah and the recitation of i Shema /i , it is permitted to interrupt to state a significant matter, b but not /b in the course b of /b reciting the i Amida /i b prayer, /b which may not be interrupted for any kind of speech. Another interpretation of the verse is: b And you shall talk of them /b is to emphasize that b it is permitted /b to interrupt i Shema /i b to speak these matters /b of Torah, but not to speak b other matters /b that may lead to levity., b Rabbi Aḥa says: Talk of them /b means one must b render them, /b the words of Torah, b a permanent /b fixture, b and not render them a temporary /b exercise. b Rava said: One who engages in idle chatter /b without Torah or any particular purpose b violates /b a b positive /b commandment, b as it is stated: And you shall talk of them; /b talk b of them and not of other matters. Rav Aḥa bar Ya’akov said: /b Furthermore, b one /b even b violates a negative /b commandment, b as it is stated: “All these matters are wearisome; no man can ever state them” /b (Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter., strong MISHNA: /strong If the High Priest b sought to sleep /b at night, b the young priests /b would b snap the middle [ i tzerada /i ] finger /b against the thumb b before him, and they /b would b say to him /b every so often: b My Master, High Priest. Stand /b from your bed b and chill /b yourself b once on the floor /b and overcome your drowsiness. b And they /b would b engage him /b in various ways b until the time would arrive to slaughter the /b daily offering., strong GEMARA: /strong The Gemara asks: b What /b is the b i tzerada /i /b finger mentioned in the mishna? b Rav Yehuda said: It is the rival [ i tzara /i ] of that [ i da /i ] /b one. Which finger b is it? /b i Tzerada /i is the rival of b the thumb; /b it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. b Rav Huna demonstrated /b the loud noise that could be achieved by snapping with the middle finger, and b the sound traveled throughout Rav’s study hall. /b The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that b they said to him: My Master, High Priest. /b Stand from your bed and b chill /b yourself b once on the floor /b and overcome your drowsiness. b Rav Yitzḥak said /b that they said to the High Priest: b Introduce something new. /b The Gemara asks: b What is it /b that they asked him to introduce? b They say to him: Demonstrate /b how to perform the ceremonial b bowing /b [ b i kidda /i ]. /b This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: b And they /b would b engage him /b in different ways b until the time to slaughter the /b daily offering b would arrive. /b It was b taught: They would not occupy him with a harp or a lyre, /b which may not be played on a Festival, b but /b would sing b with /b their b mouths. And what would they say? /b They would say this verse: b “Unless the Lord builds the house, its builders labor in vain on it; /b unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that b the prominent /b men b of Jerusalem would not sleep the entire night /b but instead engaged in Torah study, b so that /b the b High Priest would hear /b the b sound of noise /b in the city b and sleep would not overcome him /b in the silence of the sleeping city. b It was taught /b in a i baraita /i that b Abba Shaul said: They would do so even in the outlying areas /b and stay awake all night b in acknowledgment of the Temple; however, /b the result was b that they would sin, /b as the men and women would participate in games together to pass the time, leading to transgression., b Abaye said, and some say /b it was b Rav Naḥman bar Yitzḥak /b who said: b Interpret /b that statement as referring to b Neharde’a, as Elijah /b the Prophet b said to Rav Yehuda, brother /b of b Rav Salla Ḥasida: You have said /b and wondered: b Why has the Messiah not come? /b Why is that surprising? b Isn’t today Yom Kippur, and relations were had with several virgins in Neharde’a, /b as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda b said to him: What did the Holy One, Blessed be He, say /b about those sins committed by the Jewish people? b He said: /b This is what God said: |
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| 56. Eusebius of Caesarea, Ecclesiastical History, 4.22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178 |
| 57. Epiphanius, Panarion, (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 179 |
| 58. Anon., Apostolic Constitutions, 6.5-6.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178 |
| 59. Anon., Avot Derabbi Nathan A, 5 (6th cent. CE - 8th cent. CE) Tagged with subjects: •purity and purification rituals •purity and purification rituals, morning immersers Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178 |
| 60. Dead Sea Scrolls, '4Q341=‘4Qtherapeia’, 0 Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329 |
| 62. Dead Sea Scrolls, '4Q514=4Qordc, 0 Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329 |
| 63. Dead Sea Scrolls, '11Q11=11Qpsapa, 6.3-6.14 Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 64. Ps.-Clementine Literature, Homilies, 8.2, 9.23, 10.1, 11.1 Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 179 |
| 65. Synesius of Crete, Dio, 3.2 Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 115, 196, 197 |
| 66. Dead Sea Scrolls, '4Q512=4Qpapritpur, None Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 67. Dead Sea Scrolls, '4Q88 (Psalm 91), 0 Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 68. Dead Sea Scrolls, '4Q266=4Qda (Damascus Document), None Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 69. Dead Sea Scrolls, '4Q272=4Qdg, 0 Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 70. Dead Sea Scrolls, '4Q273=4Qdh, 0 Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 71. Dead Sea Scrolls, '11Q5=11Qpsa, 27.10 Tagged with subjects: •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 330 |
| 72. Dead Sea Scrolls, '4Q386 (Pseudo Ezekiel), None Tagged with subjects: •purity and purification rituals, scroll fragments on •purity and purification rituals, and healing Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329 |
| 73. Solinus C. Julius, Collectanea Rerum Memorabilium, 35.9-35.12 Tagged with subjects: •josephus essenes, purity and purification rituals •purity and purification rituals, and the essenes •purity and purification rituals, in josephus •purity and purification rituals, in philo Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 196, 197, 199 |
