| 1. Septuagint, Baruch, 4.2-4.3, 11.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136 |
2. Hebrew Bible, Leviticus, 16.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 16.3. "כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃", 16.3. "בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃", | 16.3. "Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.", |
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| 3. Hebrew Bible, Psalms, 51 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56 |
4. Hebrew Bible, Esther, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 189| 2.2. "וַיֹּאמְרוּ נַעֲרֵי־הַמֶּלֶךְ מְשָׁרְתָיו יְבַקְשׁוּ לַמֶּלֶךְ נְעָרוֹת בְּתוּלוֹת טוֹבוֹת מַרְאֶה׃", 2.2. "אֵין אֶסְתֵּר מַגֶּדֶת מוֹלַדְתָּהּ וְאֶת־עַמָּהּ כַּאֲשֶׁר צִוָּה עָלֶיהָ מָרְדֳּכָי וְאֶת־מַאֲמַר מָרְדֳּכַי אֶסְתֵּר עֹשָׂה כַּאֲשֶׁר הָיְתָה בְאָמְנָה אִתּוֹ׃", | 2.2. "Then said the king’s servants that ministered unto him: ‘Let there be sought for the king young virgins fair to look on;", |
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5. Hebrew Bible, Malachi, 1.10-1.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140| 1.11. "כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃", 1.12. "וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃", | 1.10. "Oh that there were even one among you that would shut the doors, That ye might not kindle fire on Mine altar in vain! I have no pleasure in you, Saith the LORD of hosts, Neither will I accept an offering at your hand.", 1.11. "For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts.", 1.12. "But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’", |
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6. Hebrew Bible, Ezekiel, 36.16-36.25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 36.16. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 36.17. "בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃", 36.18. "וָאֶשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם עַל־הַדָּם אֲשֶׁר־שָׁפְכוּ עַל־הָאָרֶץ וּבְגִלּוּלֵיהֶם טִמְּאוּהָ׃", 36.19. "וָאָפִיץ אֹתָם בַּגּוֹיִם וַיִּזָּרוּ בָּאֲרָצוֹת כְּדַרְכָּם וְכַעֲלִילוֹתָם שְׁפַטְתִּים׃", 36.21. "וָאֶחְמֹל עַל־שֵׁם קָדְשִׁי אֲשֶׁר חִלְּלוּהוּ בֵּית יִשְׂרָאֵל בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁמָּה׃", 36.22. "לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃", 36.23. "וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", | 36.16. "Moreover the word of the LORD came unto me, saying:", 36.17. "’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity.", 36.18. "Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols;", 36.19. "and I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them.", 36.20. "And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the LORD, and are gone forth out of His land.", 36.21. "But I had pity for My holy name, which the house of Israel had profaned among the nations, whither they came.", 36.22. "Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came.", 36.23. "And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", |
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7. New Testament, 2 Peter, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 2.13. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖςἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, | 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; |
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8. New Testament, 2 Timothy, 2.16-2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 2.16. τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 2.17. καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, 2.18. οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τήν τινων πίστιν. 2.19. ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτηνἜγνω Κύριος τοὺς ὄντας αὐτοῦ,καί Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁὀνομάζων τὸ ὄνομα Κυρίου. 2.20. ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν· 2.21. ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. | 2.16. But shun empty chatter, for they will proceed further in ungodliness, 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness." 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. |
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9. New Testament, Apocalypse, 22.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 22.15. ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος. | 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. |
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10. Tosefta, Oholot, 18.1-18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 18.1. "מעשה ברבי ור' ישמעאל בר' יוסי ור' אלעזר הקפר ששבתו בחנות של עובד כוכבים בלוד והיה ר' פינחס בן יאיר יושב לפניהן אמרו לו אשקלון מה אתם בה אמר להן מוכרים חטין בבסילקאות שלהן וטופלין את פסחיהן לערב אמרו לו מהו שנהג בה מארץ העמים אמר להן כשישהה מ' יום אמרו לו א\"כ בואו ונמנה עליה לפוטרה מן המעשרות ולא נמנה עמהם ר' ישמעאל בר' יוסי כשיצא אמר רבי מפני מה לא נמנית עמנו א\"ל על טומאה אחת שטמאתי טיהרתי ולא מעשרות מתירא אני מבית דין הגדול שמא יריצו את ראשי. ", 18.1. "חומר בארץ העמים שאין בבית הפרס ובבית הפרס שאין בארץ העמים שארץ העמים בתולה שלה טמאה ומטמאה בביאה ואין לך טהרה מטומאתה מה שאין כן בבית הפרס. חומר בבית הפרס שאפי' טהרה מקפתו מארבע רוחותיו הרי הוא בחזקת בית הפרס. ארץ העמים אם יכול ליכנס לה בטהרה טהורה וכמה תהא סמוכה ויהא יכול ליכנס לה בטהרה רשב\"ג אומר אפי' תלם אחד הרי זה מפסיק אמר ר\"ש יכול אני להאכיל את הכהנים טהרות בבורסקי שבצדן ושבעירות שבלבנות מפני שסמוכין לים או לנהר אמרו לו הרי פסלין מפסיק. חזקת דרכים של עולי בבל אע\"פ שמובלעות בארץ העמים טהורות רשב\"ג אומר עד מקום שאדם פונה מימינו ומשמאלו ואין בוש. עיירות המובלעות בארץ ישראל כגון סיסית וחברותיה אשקלון וחברותיה אע\"פ שפטורות מן המעשר ומן השביעית אין בהם משום ארץ העמים.", 18.2. "הנכנס לארץ העמים בשידה ובמגדל טהור בקרון בעגלה ובספינה ובאכסרא טמא. המכניס ראשו ורובו לארץ העמים טמא כלי חרס שהכניס אוירו לארץ העמים טמא. הספסלין והקתדראות שהכניס רובן לארץ העמים טמאין.", | |
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11. New Testament, James, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 3.6. καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης. | 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. |
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12. New Testament, Jude, 1.8-1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 1.8. Ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν. 1.9. Ὁ δὲΜιχαὴλ ὁ ἀρχάγγελος,ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωυσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπενἘπιτιμήσαι σοι Κύριος. 1.10. Οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται. 1.11. οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Καὶν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο. 1.12. οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι, ἀφόβωςἑαυτοὺς ποιμαίνοντες,νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα, 1.13. κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. | 1.8. Yet in like manner these also in their dreaming defile the flesh, despise authority, and slander celestial beings. 1.9. But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!" 1.10. But these speak evil of whatever things they don't know. What they understand naturally, like the creatures without reason, in these things are they destroyed. 1.11. Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah's rebellion. 1.12. These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots; 1.13. wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever. |
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13. New Testament, Titus, 1.13-1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 1.14. ἵνα ὑγιαίνωσιν [ἐν] τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 1.15. πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. | 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. |
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14. New Testament, Mark, 7.1, 7.21-7.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. |
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15. New Testament, Matthew, 5.28, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136| 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· | 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' |
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16. New Testament, 1 Corinthians, 11.27-11.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140| 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· | 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. |
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| 17. Anon., Didache, 9.5, 14.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136, 140 |
18. Mishnah, Hagigah, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 54| 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", | 2.7. "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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19. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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20. Mishnah, Berachot, 3.4-3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 196| 3.4. "בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: \n", 3.5. "הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת: \n", | 3.4. "One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them.", 3.5. "If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.", |
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21. Mishnah, Avodah Zarah, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 3.6. "מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה, כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה, נִדּוֹן מֶחֱצָה עַל מֶחֱצָה. אֲבָנָיו עֵצָיו וַעֲפָרוֹ, מְטַמְּאִין כַּשֶּׁרֶץ, שֶׁנֶּאֱמַר (דברים ז) שַׁקֵּץ תְּשַׁקְּצֶנּוּ. רַבִּי עֲקִיבָא אוֹמֵר, כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:", | 3.6. "If [a Jew] has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. [If the wall] belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). ] Rabbi Akiba says: [it defiles] like a menstruous woman, as it says, “[and you will treat as unclean the silver overlay of your images and the golden plating of your idols]. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies [an object] by carrying it, so also an idolatrous object defiles by its being carried.", |
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22. Tosefta, Zavim, 2.1, 5.6-5.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 2.1. "העובדי כוכבים והגר תושב אינן מטמאין בזיבה ואע\"פ שאינן מטמאין בזיבה טמאין כזבין לכל דבריהם. ושורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו. טומטום ואנדרוגינוס שראו בין לובן בין אודם אין שורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו ראו לובן או אודם כאחד שורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו. הנוגע בלובן ואודם ונכנס למקדש פטור. הוא עצמו שנגע בלובן ואודם ונכנס למקדש פטור. היה מונה ללובן וראה אודם לאודם וראה לובן הרי זה אינו סותר.", 5.6. "עבודת כוכבים כשרץ ומשמשיה כשרץ שנ' שקץ תשקצנו ר\"ע אומר כנדה שנא' (ישעיהו ל׳:כ״ב) תזרם כמו דוה צא תאמר לו מה נדה מטמאה במשא אף עבודת כוכבים מטמא במשא.", 5.7. "המכניס ראשו ורובו לבית עבודת כוכבים טמא. כלי חרס שהכניס אוירו לבית עבודת כוכבים טמא הספסלין והקתדראות שהכניס רובן לבית עבודת כוכבים טמא.", | |
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23. Mishnah, Yoma, 4.2, 6.2, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56| 4.2. "קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 6.2. "בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 8.9. "הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: \n", | 4.2. "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 6.2. "He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”", 8.9. "One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.", |
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| 24. Palestinian Talmud, Berachot, 3.1, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 55, 197 |
| 25. Pseudo Clementine Literature, Homilies, 7.4, 7.8, 8.13, 11.28-11.33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 189 |
26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 197| 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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| 27. Epiphanius, Panarion, 30.15.3, 30.21.1-30.21.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 189 |
28. Pseudo Clementine Literature, Recognitions, 4.36, 6.10-6.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 189 | 4.36. But the ways in which this garment may be spotted are these: If any one withdraw from God the Father and Creator of all, receiving another teacher besides Christ, who alone is the faithful and true Prophet, and who has sent us twelve apostles to preach the word; if any one think otherwise than worthily of the substance of the Godhead, which excels all things;- these are the things which even fatally pollute the garment of baptism. But the things which pollute it in actions are these: murders, adulteries, hatreds, avarice, evil ambition. And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcass which is strangled, and if there be anything else which has been offered to demons. Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred, as we shall expound more fully to you at another time. 6.10. But when you have been regenerated by water, show by good works the likeness in you of that Father who has begotten you. Now you know God, honour Him as a father; and His honour is, that you live according to His will. And His will is, that you so live as to know nothing of murder or adultery, to flee from hatred and covetousness, to put away anger, pride, and boasting, to abhor envy, and to count all such things entirely unsuitable to you. There is truly a certain peculiar observance of our religion, which is not so much imposed upon men, as it is sought out by every worshipper of God by reason of its purity. By reason of chastity, I say, of which there are many kinds, but first, that every one be careful that he 'come not near a menstruous woman;' for this the law of God regards as detestable. But though the law had given no admonition concerning these things, should we willingly, like beetles, roll ourselves in filth? For we ought to have something more than the animals, as reasonable men, and capable of heavenly senses, whose chief study it ought to be to guard the conscience from every defilement of the heart. 6.11. Moreover, it is good, and tends to purity, also to wash the body with water. I call it good, not as if it were that prime good of the purifying of the mind, but because this of the washing of the body is the sequel of that good. For so also our Master rebuked some of the Pharisees and scribes, who seemed to be better than others, and separated from the people, calling them hypocrites, because they purified only those things which were seen of men, but left defiled and sordid their hearts, which God alone sees. To some therefore of them - not to all - He said, 'Woe to you, scribes and Pharisees, hypocrites! Because ye cleanse the outside of the cup and platter, but the inside is full of pollution. O blind Pharisees, first make clean what is within, and what is without shall be clean also.' Matthew 23:25-26 For truly, if the mind be purified by the light of knowledge, when once it is clean and clear, then it necessarily takes care of that which is without a man, that is, his flesh, that it also may be purified. But when that which is without, the cleansing of the flesh, is neglected, it is certain that there is no care taken of the purity of the mind and the cleanness of the heart. Thus therefore it comes to pass, that he who is clean inwardly is without doubt cleansed outwardly also, but not always that he who is clean outwardly is also cleansed inwardly - to wit, when he does these things that he may please men. 6.12. But this kind of chastity is also to be observed, that sexual intercourse must not take place heedlessly and for the sake of mere pleasure, but for the sake of begetting children. And since this observance is found even among some of the lower animals, it were a shame if it be not observed by men, reasonable, and worshipping God. But there is this further reason why chastity should be observed by those who hold the true worship of God, in those forms of it of which we have spoken, and others of like sort, that it is observed strictly even among those who are still held by the devil in error, for even among them there is in some degree the observance of chastity. What then? Will you not observe, now that you are reformed, what you observed when you were in error? |
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| 29. Anon., Cologne Mani Codex, 84.9-84.17 Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 197 |
| 30. Marcellus, Quaestiones Convivales, 9.1 Tagged with subjects: •rabbinic conceptions of impurity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56 |
