1. Hebrew Bible, Numbers, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 100, 102| 28.1. "עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃", 28.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", 28.4. "אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 28.5. "וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃", 28.6. "עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃", 28.7. "וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃", 28.8. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", | 28.1. "And the LORD spoke unto Moses, saying:", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.", 28.4. "The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;", 28.5. "and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.", 28.6. "It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD.", 28.7. "And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.", 28.8. "And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.", |
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2. Homer, Iliad, 6.297-6.311 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •young womens rituals, in statius achilleid, bacchic rites Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 211 | 6.297. / and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.298. / and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. / and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. / for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.301. / for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.302. / for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.303. / for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.304. / for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.306. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.307. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.308. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.310. / on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 6.311. / on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men |
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| 3. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 96 |
| 4. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 100 |
| 5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 96 |
6. Euripides, Bacchae, 120-134, 681, 689-691, 73-87, 682 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 216| 682. μήτηρ Ἀγαύη σή, τρίτου δʼ Ἰνὼ χοροῦ. | |
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| 7. Aristobulus Cassandreus, Fragments, 3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 118 |
8. Septuagint, Ecclesiasticus (Siracides), 7.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 311 | 7.25. Give a daughter in marriage; you will have finished a great task. But give her to a man of understanding. |
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9. Cicero, On The Nature of The Gods, 2.168, 3.5-3.6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 115 | 2.168. "These are more or less the things that occurred to me which I thought proper to be said upon the subject of the nature of the gods. And for your part, Cotta, would you but listen to me, you would plead the same cause, and reflect that you are a leading citizen and a pontife, and you would take advantage of the liberty enjoyed by your school of arguing both pro and contra to choose to espouse my side, and preferably to devote to this purpose those powers of eloquence which your rhetorical exercises have bestowed upon you and which the Academy has fostered. For the habit of arguing in support of atheism, whether it be done from conviction or in pretence, is a wicked and impious practice." 3.5. "Very well," rejoined Cotta, "let us then proceed as the argument itself may lead us. But before we come to the subject, let me say a few words about myself. I am considerably influenced by your authority, Balbus, and by the plea that you put forward at the conclusion of your discourse, when you exhorted me to remember that I am both a Cotta and a pontife. This no doubt meant that I ought to uphold the beliefs about the immortal gods which have come down to us from our ancestors, and the rites and ceremonies and duties of religion. For my part I always shall uphold them and always have done so, and no eloquence of anybody, learned or unlearned, shall ever dislodge me from the belief as to the worship of the immortal gods which I have inherited from our forefathers. But on any question of el I am guided by the high pontifes, Titus Coruncanius, Publius Scipio and Publius Scaevola, not by Zeno or Cleanthes or Chrysippus; and I have Gaius Laelius, who was both an augur and a philosopher, to whose discourse upon religion, in his famous oration, I would rather listen than to any leader of the Stoics. The religion of the Roman people comprises ritual, auspices, and the third additional division consisting of all such prophetic warnings as the interpreters of the Sybil or the soothsayers have derived from portents and prodigies. While, I have always thought that none of these departments of religion was to be despised, and I have held the conviction that Romulus by his auspices and Numa by his establishment of our ritual laid the foundations of our state, which assuredly could never have been as great as it is had not the fullest measure of divine favour been obtained for it. 3.6. There, Balbus, is the opinion of a Cotta and a pontife; now oblige me by letting me know yours. You are a philosopher, and I ought to receive from you a proof of your religion, whereas I must believe the word of our ancestors even without proof." "What proof then do you require of me, Cotta?" replied Balbus. "You divided your discourse under four heads," said Cotta; "first you designed to prove the existence of the gods; secondly, to describe their nature; thirdly, to show that the world is governed by them; and lastly, that they care for the welfare of men. These, if I remember rightly, were the headings that you laid down." "You are quite right," said Balbus; "but now tell me what it is that you want to know." |
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10. Philo of Alexandria, On The Life of Moses, 2.50-2.51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 93 | 2.50. But he, thinking the first of the two courses above mentioned to be tyrannical and despotic, as indeed it is, namely, that of laying positive commands on persons as if they were not free men but slaves, without offering them any alleviation; and that the second course was better indeed, but was not entirely to be commended, must appear to all judges to be superior in each of the above considerations. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. |
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11. Philo of Alexandria, On The Contemplative Life, 21-39, 64-67, 69-90, 68 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 103 | 68. And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom. IX. |
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12. Philo of Alexandria, On The Special Laws, 1.193, 1.259, 2.11, 2.42, 2.49-2.55, 2.150, 2.163, 2.189, 3.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 93, 97, 98, 99, 100 | 1.193. Knowing these things, he did not allow them to celebrate a feast in the same way as other peoples, but at the very time of good cheer he first commanded that they purify themselves by bridling the impulses of pleasure. Then he summoned them into the temple for participation in hymns and prayers and sacrifices so that both from the place and from the things seen and said through the most powerful of senses, sight and hearing, they might come to love self-control and piety. Last of all, he reminded them not to sin through the sacrifice for sin. For the one who is asking for anmesty for the sins he has committed is not so dominated by evil that at the very time he is asking for release from old wrongs he should begin other new ones.XXXVI. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 2.11. For a man who does this, is all but saying in plain words (even though he hold his peace 2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity. 2.49. Wherefore, if truth were to be the judge, no wicked or worthless man can pass a time of festival, no not even for the briefest period, inasmuch as he must be continually pained by the consciousness of his own iniquities, even though, with his soul, and his voice, and his countece, he may pretend to smile; for how can a man who is full of the most evil counsels, and who lives with folly, have any period of genuine joy? A man who is in every respect unfortunate and miserable, in his tongue, and his belly, and all his other members, 2.50. since he uses the first for the utterance of things which ought to be secret and buried in silence, and the second he fills full of abundance of strong wine and immoderate quantities of food out of gluttony, and the rest of his members he uses for the indulgence of unlawful desires and illicit connections, not only seeking to violate the marriage bed of others, but lusting unnaturally, and seeking to deface the manly character of the nature of man, and to change it into a womanlike appearance, for the sake of the gratification of his own polluted and accursed passions. 2.51. On which account the all-great Moses, seeing the pre-eminence of the beauty of that which is the real festival, looked upon it as too perfect for human nature and dedicated it to God himself, speaking thus, in these very words: "The feast of the Lord."{7}{#le 23:2.} 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 2.53. On which account he necessarily said that the feasts belonged to God alone; for he alone is happy and blessed, having no participation in any evil whatever, but being full of all perfect blessings. Or rather, if one is to say the exact truth, being himself the good, who has showered all particular good things over the heaven and earth. 2.54. In reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{#ge 18:10.} when all its passions were tranquil, smiled, being full of and completely penetrated with joy, and reasoning with itself whether perhaps to rejoice was not a peculiar attribute of God, and whether it might not itself miss this joy by pursuing what are thought delights by men, was timorous, and denied the laughter of her soul until she was comforted. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. 2.150. And there is another festival combined with the feast of the passover, having a use of food different from the usual one, and not customary; the use, namely, of unleavened bread, from which it derives its name. And there are two accounts given of this festival, the one peculiar to the nation, on account of the migration already described; the other a common one, in accordance with conformity to nature and with the harmony of the whole world. And we must consider how accurate the hypothesis is. This month, being the seventh both in number and order, according to the revolutions of the sun, is the first in power; 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 3.7. And since of the ten commandments which God himself gave to his people without employing the agency of any prophet or interpreter, five which are engraved in the first tablet have been already discussed and explained, as have also all the particular injunctions which were comprehended under them; and since it is now proper to examine and expound to the best of our power and ability the rest of the commandments which are found in the second table, I will attempt as before to adapt the particular ordices which are implied in them to each of the general laws. |
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13. Philo of Alexandria, On The Life of Abraham, 257, 260, 52-53, 5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 93 | 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; |
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14. Philo of Alexandria, On The Cherubim, 48, 84, 49 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102 | 49. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. 49. And God also intimates to us something of this kind by a figure. Since the property of fire is partly to give light, and partly to burn, those who think fit to show themselves obedient to the sacred commands shall live for ever and ever as in a light which is never darkened, having his laws themselves as stars giving light in their soul. But all those who are stubborn and disobedient are for ever inflamed, and burnt, and consumed by their internal appetites, which, like flame, will destroy all the life of those who possess them. XII. |
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15. Philo of Alexandria, On Dreams, 1.60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94 | 1.60. of the number of these men is Abraham, who attained to great progress and improvement in the comprehension of complete knowledge; for when he knew most, then he most completely renounced himself in order to attain to the accurate knowledge of him who was the truly living God. And, indeed, this is a very natural course of events; for he who completely understands himself does also very much, because of his thorough appreciation of it, renounce the universal nothingness of the creature; and he who renounces himself learns to comprehend the living God. XI. |
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| 16. Philo of Alexandria, On The Preliminary Studies, 141 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94 |
17. Philo of Alexandria, On Flight And Finding, 103 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151 | 103. Now of the cities of refuge there are three on the other side of Jordan, which are at a great distance from our race. What cities are they? The word of the Governor of the universe, and his creative power, and his kingly power: for to these belong the heaven and the whole world. |
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18. Philo of Alexandria, On The Migration of Abraham, 134, 2, 89, 91-93, 90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 116 | 90. But now men living solitarily by themselves as if they were in a desert, or else as if they were mere souls unconnected with the body, and as if they had no knowledge of any city, or village, or house, or in short of any company of men whatever, overlook what appears to the many to be true, and seek for plain naked truth by itself, whom the sacred scripture teaches not to neglect a good reputation, and not to break through any established customs which divine men of greater wisdom than any in our time have enacted or established. |
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19. Philo of Alexandria, On The Change of Names, 10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 34 | 10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature. |
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20. Philo of Alexandria, On The Creation of The World, 100-112, 114-122, 29-32, 4, 89-99, 113 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151 | 113. The planets too, and the corresponding host of fixed stars, are arrayed in seven divisions, displaying a very great sympathy with the air and the earth. For they turn the air towards the times, that are called the seasons of the year, causing in each of them innumerable changes by calm weather, and pleasant breezes, and clouds, and irresistible blasts of wind. And again, they make rivers to overflow and to subside, and turn plains into lakes; and again, on the contrary, they dry up the waters: they also cause the alterations of the seas, when they receded, and return with a reflux. For at times, when the tide recedes on a sudden, an extensive line of shore occupies what is usually a wide gulf of sea; and in a short time afterwards, the waters are brought back, and there appears a sea, sailed over, not by shallow boats, but by ships of exceeding great burden. And they also give increase and perfection to all the terrestrial animals and plants which produce fruit, endowing each with a nature to last a long time, so that new plants may flourish and come to maturity; ùthe old ones having passed away, in order to provide an abundant supply of necessary things. XXXIX. |
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| 21. Philo of Alexandria, On Planting, 156-162, 168-169, 167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 99, 100 |
| 22. Philo of Alexandria, Allegorical Interpretation, 1.31, 3.100-3.102 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 93, 103, 151 |
23. Philo of Alexandria, Who Is The Heir, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 98 | 121. The beginning of a plant is the seed, and the end is the fruit, each of them being the work, not of husbandry, but of nature. Again, of knowledge the beginning is nature, as has been shown, but the end can never reach mankind, for no man is perfect in any branch of study whatever; but it is a plain truth, that all excellence and perfection belong to one Being alone; we therefore are borne on, for the future, on the confines of beginning and end, learning, teaching, tilling the ground, working up everything else, as if we were really effecting something, that the creature also may seem to be doing something; |
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24. Philo of Alexandria, On The Confusion of Tongues, 144, 146, 191, 145 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151 | 145. but they who have real knowledge, are properly addressed as the sons of the one God, as Moses also entitles them, where he says, "Ye are the sons of the Lord God." And again, "God who begot Thee;" and in another place, "Is not he thy father?" Accordingly, it is natural for those who have this disposition of soul to look upon nothing as beautiful except what is good, which is the citadel erected by those who are experienced in this kind of warfare as a defence against the end of pleasure, and as a means of defeating and destroying it. |
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| 25. Livy, History, 1.11.5-1.11.9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •young womens rituals, in statius achilleid, bacchic rites Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 216 |
26. Philo of Alexandria, That God Is Unchangeable, 43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94 | 43. And imagination is an impression of figures in the soul; for the things which each of the outward senses has brought in, like a ring or a seal, on them it imprints its own character. And the mind, being like wax, having received the impression, keeps it carefully in itself until forgetfulness, the enemy of memory, has smoothed off the edges of the impression, or else has rendered it dim, or perhaps has completely effaced it. |
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27. Philo of Alexandria, On Curses, 43-44, 30 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102, 103 | 30. But when he comes to that which is the peculiar attribute of the creature, he says, with the most perfect correctness, "I will go down with you;" for change of place is adapted to you: so that no one shall go down with me, for in me there is no changing; but whatever is consistent with me, that is to say, with rest, shall stand. And with those who go down in such a manner as to change their place (for change of place is akin to and closely connected with them), I will go down also, not indeed changing my situation as to its actual place, inasmuch as I fill every place with myself. |
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| 28. Philo of Alexandria, Plant., 156-162, 168-169, 167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 99, 100 |
| 29. Philo of Alexandria, That The Worse Attacks The Better, 120, 139 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 103, 105 |
30. Philo of Alexandria, On The Sacrifices of Cain And Abel, 7, 62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102 | 62. In reference to which, those persons appear to me to have come to a right decision who have been initiated in the lesser mysteries before learning anything of these greater ones. "For they baked their flour which they brought out of Egypt, baking secret cakes of unleavened Bread." That is to say, they dealt with the untameable and savage passions, softening them with reason as they would knead bread; fore they did not divulge the manner of their kneading and improving it, as it was derived from some divine system of preparation; but they treasured it up in their secret stores, not being elated at the knowledge of the mystery, but yielding and being lowly as to their boasting. XVII. |
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31. Plutarch, Aristides, 6.3-6.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 96| 6.3. ἀφθάρτῳ μὲν γὰρ εἶναι καὶ τῷ κενῷ καὶ τοῖς στοιχείοις συμβέβηκε, δύναμιν δὲ καὶ σεισμοὶ καὶ κεραυνοὶ καὶ πνευμάτων ὁρμαὶ καὶ ῥευμάτων ἐπιφοραὶ μεγάλην ἔχουσι, δίκης δὲ καὶ θέμιδος οὐδὲν ὅτι μὴ τῷ φρονεῖν καὶ λογίζεσθαι λογίζεσθαι Blass: λογίζεσθαι τὸ θεῖον reasoning about the deity. μεταλαγχάνει. διὸ καὶ τριῶν ὄντων, ἃ πεπόνθασιν οἱ πολλοὶ πρὸς τὸ θεῖον, ζήλου καὶ φόβου καὶ τιμῆς, ζηλοῦν μὲν αὐτοὺς καὶ μακαρίζειν ἐοίκασι κατὰ τὸ ἄφθαρτον καὶ ἀΐδιον, ἐκπλήττεσθαι δὲ καὶ δεδιέναι κατὰ τὸ κύριον καὶ δυνατόν, ἀγαπᾶν δὲ καὶ τιμᾶν καὶ σέβεσθαι κατὰ τὴν δικαιοσύνην. 6.4. ἀλλά, καίπερ οὕτω διακείμενοι, τῆς μὲν ἀθανασίας, ἣν ἡ φύσις ἡμῶν οὐ δέχεται, καὶ τῆς δυνάμεως, ἧς ἐν τῇ τύχῃ τῇ τύχῃ Reiske, Hercher, and Blass with F a S: τύχῃ . κεῖται τὸ πλεῖστον, ἐπιθυμοῦσι, τὴν δʼ ἀρετήν, ὃ μόνον ἐστὶ τῶν θείων ἀγαθῶν ἐφʼ ἡμῖν, ἐν ὑστέρῳ τίθενται, κακῶς φρονοῦντες, ὡς τὸν ἐν δυνάμει καὶ τύχῃ μεγάλῃ καὶ ἀρχῇ βίον ἡ μὲν δικαιοσύνη ποιεῖ θεῖον, ἡ δʼ ἀδικία θηριώδη. | 6.3. 6.4. |
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| 32. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 96, 97 |
| 33. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 92 |
| 34. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 115 |
| 35. Plutarch, On The Sign of Socrates, 590 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 97 |
| 36. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 93 |
| 37. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 96 |
| 38. Plutarch, Fragments, 47 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 95 |
| 39. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 100, 101, 102, 105 |
| 40. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151 |
| 41. Statius, Achilleis, 1.76, 1.285-1.292, 1.353, 1.356, 1.603-1.618, 1.640-1.648, 1.696-1.697, 1.755-1.760, 1.767-1.771, 1.802-1.805, 1.811, 1.813, 1.821-1.840, 1.852-1.854, 1.864 (1st cent. CE - 1st cent. CE) Tagged with subjects: •young womens rituals, in statius achilleid, bacchic rites Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 204, 211, 212, 213, 214, 215, 216 |
42. New Testament, John, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151, 202| 5.17. ὁ δὲ ἀπεκρίνατο αὐτοῖς Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. | 5.17. But Jesus answered them, "My Father is still working, so I am working, too." |
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43. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 23, 151| 3.16. τίνες γὰρ ἀκούσαντεςπαρεπίκραναν;ἀλλʼ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωυσέως; | 3.16. For who, when they heard, rebelled? No, didn't all those who came out of Egypt by Moses? |
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44. Mishnah, Shabbat, 23.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 385| 23.5. "עוֹשִׂין כָּל צָרְכֵי הַמֵּת, סָכִין וּמְדִיחִין אוֹתוֹ, וּבִלְבַד שֶׁלֹּא יָזִיזוּ בוֹ אֵבֶר. שׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו וּמַטִּילִין אוֹתוֹ עַל הַחֹל בִּשְׁבִיל שֶׁיַּמְתִּין. קוֹשְׁרִים אֶת הַלֶּחִי, לֹא שֶׁיַּעֲלֶה, אֶלָּא שֶׁלֹּא יוֹסִיף. וְכֵן קוֹרָה שֶׁנִּשְׁבְּרָה, סוֹמְכִין אוֹתָהּ בְּסַפְסָל אוֹ בַּאֲרֻכּוֹת הַמִּטָּה, לֹא שֶׁתַּעֲלֶה, אֶלָּא שֶׁלֹּא תוֹסִיף. אֵין מְעַמְּצִין אֶת הַמֵּת בְּשַׁבָּת, וְלֹא בְחֹל עִם יְצִיאַת נֶפֶשׁ. וְהַמְעַמֵּץ עִם יְצִיאַת נֶפֶשׁ, הֲרֵי זֶה שׁוֹפֵךְ דָּמִים: \n", | 23.5. "One may perform all the needs of the dead:One may anoint him with oil and wash him, provided that no limb of his is moved. One may remove the pillow from under him, and [thereby] place him on sand, in order that he should be better preserved. One may tie up the jaw, not in order that it should close but that it should not further [open]. And likewise, if a beam is broken, one may support it with a bench or bed posts, not in order that it [the break] should close up, but that it should go [open] no further. One may not close [the eyes of] a corpse on Shabbat, nor on weekdays when he is about to die, and he who closes the eyes [of a dying person] at the point of death is a murderer.", |
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| 45. Aristobulus Milesius, Fragments, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 118 |
| 46. Epictetus, Enchiridion, 53.1-53.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 115 |
| 47. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 118 |
| 48. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 118 |
49. Tertullian, On The Games, 17, 29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 42 | 29. Even as things are, if your thought is to spend this period of existence in enjoyments, how are you so ungrateful as to reckon insufficient, as not thankfully to recognize the many and exquisite pleasures God has bestowed upon you? For what more delightful than to have God the Father and our Lord at peace with us, than revelation of the truth than confession of our errors, than pardon of the innumerable sins of our past life? What greater pleasure than distaste of pleasure itself, contempt of all that the world can give, true liberty, a pure conscience, a contented life, and freedom from all fear of death? What nobler than to tread under foot the gods of the nations - to exorcise evil spirits - to perform cures - to seek divine revealings - to live to God? These are the pleasures, these the spectacles that befit Christian men - holy, everlasting, free. Count of these as your circus games, fix your eyes on the courses of the world, the gliding seasons, reckon up the periods of time, long for the goal of the final consummation, defend the societies of the churches, be startled at God's signal, be roused up at the angel's trump, glory in the palms of martyrdom. If the literature of the stage delight you, we have literature in abundance of our own - plenty of verses, sentences, songs, proverbs; and these not fabulous, but true; not tricks of art, but plain realities. Would you have also fightings and wrestlings? Well, of these there is no lacking, and they are not of slight account. Behold unchastity overcome by chastity, perfidy slain by faithfulness, cruelty stricken by compassion, impudence thrown into the shade by modesty: these are the contests we have among us, and in these we win our crowns. Would you have something of blood too? You have Christ's. |
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50. Origen, Against Celsus, 1.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 118 | 1.14. Celsus, being of opinion that there is to be found among many nations a general relationship of doctrine, enumerates all the nations which gave rise to such and such opinions; but for some reason, unknown to me, he casts a slight upon the Jews, not including them among the others, as having either laboured along with them, and arrived at the same conclusions, or as having entertained similar opinions on many subjects. It is proper, therefore, to ask him why he gives credence to the histories of Barbarians and Greeks respecting the antiquity of those nations of whom he speaks, but stamps the histories of this nation alone as false. For if the respective writers related the events which are found in these works in the spirit of truth, why should we distrust the prophets of the Jews alone? And if Moses and the prophets have recorded many things in their history from a desire to favour their own system, why should we not say the same of the historians of other countries? Or, when the Egyptians or their histories speak evil of the Jews, are they to be believed on that point; but the Jews, when saying the same things of the Egyptians, and declaring that they had suffered great injustice at their hands, and that on this account they had been punished by God, are to be charged with falsehood? And this applies not to the Egyptians alone, but to others; for we shall find that there was a connection between the Assyrians and the Jews, and that this is recorded in the ancient histories of the Assyrians. And so also the Jewish historians (I avoid using the word prophets, that I may not appear to prejudge the case) have related that the Assyrians were enemies of the Jews. Observe at once, then, the arbitrary procedure of this individual, who believes the histories of these nations on the ground of their being learned, and condemns others as being wholly ignorant. For listen to the statement of Celsus: There is, he says, an authoritative account from the very beginning, respecting which there is a constant agreement among all the most learned nations, and cities, and men. And yet he will not call the Jews a learned nation in the same way in which he does the Egyptians, and Assyrians, and Indians, and Persians, and Odrysians, and Samothracians, and Eleusinians. |
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51. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 385| 53a. אי נימא לא שבת מחמת מלאכה אפילו ממלאכה דהתירא והתניא אור של חיה ושל חולה מברכין עליו,אר"נ בר יצחק מאי שבת ששבת מחמת מלאכת עבירה תנ"ה עששית שהיתה דולקת והולכת כל היום כולו למ"ש מברכין עליה:,ת"ר נכרי שהדליק מישראל וישראל שהדליק מנכרי מברכין עליו נכרי מנכרי אין מברכין עליו,מ"ש נכרי מנכרי דלא משום דלא שבת א"ה ישראל מנכרי נמי הא לא שבת,וכי תימא הך איסורא אזל ליה והא אחרינא הוא ובידא דישראל קא מתילדא אלא הא דתניא המוציא שלהבת לר"ה חייב אמאי חייב מה שעקר לא הניח ומה שהניח לא עקר,אלא לעולם דאיסורא נמי איתיה וכי קא מברך אתוספתא דהתירא קא מברך אי הכי נכרי מנכרי נמי,אין ה"נ גזרה משום נכרי ראשון ועמוד ראשון:,ת"ר היה מהלך חוץ לכרך וראה אור אם רוב נכרים אינו מברך אם רוב ישראל מברך,הא גופא קשיא אמרת אם רוב נכרים אינו מברך הא מחצה על מחצה מברך והדר תני אם רוב ישראל מברך הא מחצה על מחצה אינו מברך,בדין הוא דאפי' מחצה על מחצה נמי מברך ואיידי (דתנ') רישא רוב נכרים תנא סיפא רוב ישראל:,ת"ר היה מהלך חוץ לכרך וראה תינוק ואבוקה בידו בודק אחריו אם ישראל הוא מברך אם נכרי הוא אינו מברך,מאי איריא תינוק אפי' גדול נמי,אמר רב יהודה אמר רב הכא בסמוך לשקיעת החמה עסקי' גדול מוכחא מילתא דודאי נכרי הוא תינוק אימר ישראל הוא אקרי ונקיט:,ת"ר היה מהלך חוץ לכרך וראה אור אם עבה כפי הכבשן מברך עליו ואם לאו אינו מברך עליו,תני חדא אור של כבשן מברכין עליו ותניא אידך אין מברכין עליו,לא קשיא הא בתחלה הא לבסוף,תני חדא אור של תנור ושל כירים מברכין עליו ותניא אידך אין מברכין עליו,לא קשיא הא בתחלה הא לבסוף,תני חדא אור של בית הכנסת ושל בית המדרש מברכין עליו ותניא אידך אין מברכין עליו,ל"ק הא דאיכא אדם חשוב הא דליכא אדם חשוב,ואי בעית אימא הא והא דאיכא אדם חשוב ולא קשיא הא דאיכא חזנא הא דליכא חזנא,ואב"א הא והא דאיכא חזנא ולא קשיא הא דאיכא סהרא והא דליכא סהרא:,ת"ר היו יושבין בבית המדרש והביאו אור לפניהם בש"א כל אחד ואחד מברך לעצמו ובה"א אחד מברך לכולן משום שנאמר (משלי יד, כח) ברוב עם הדרת מלך,בשלמא ב"ה מפרשי טעמא אלא בית שמאי מאי טעמא קסברי מפני בטול בית המדרש,תניא נמי הכי של בית רבן גמליאל לא היו אומרים מרפא בבית המדרש מפני בטול בית המדרש:,אין מברכין לא על הנר ולא על הבשמים של מתים: מ"ט נר לכבוד הוא דעבידא בשמים לעבורי ריחא הוא דעבידי,אמר רב יהודה אמר רב כל שמוציאין לפניו ביום ובלילה אין מברכין עליו וכל שאין מוציאין לפניו אלא בלילה מברכין עליו,אמר רב הונא בשמים של בית הכסא ושמן העשוי להעביר את הזוהמא אין מברכין עליו,למימרא דכל היכא דלאו לריחא עבידא לא מברכין עלויה מיתיבי הנכנס לחנותו של בשם והריח ריח אפילו ישב שם כל היום כלו אינו מברך אלא פעם אחד נכנס ויצא נכנס ויצא מברך על כל פעם ופעם והא הכא דלאו לריחא הוא דעבידא וקמברך,אין לריחא נמי הוא דעבידא כי היכי דנירחו אינשי וניתו ונזבון מיניה,תנו רבנן היה מהלך חוץ לכרך והריח ריח אם רוב עובדי כוכבים אינו מברך אם רוב ישראל מברך רבי יוסי אומר אפי' רוב ישראל נמי אינו מברך מפני שבנות ישראל מקטרות לכשפים,אטו כולהו לכשפים מקטרן ה"ל מיעוטא לכשפים ומיעוטא נמי לגמר את הכלים אשתכח רובא דלאו לריחא עביד וכל רובא דלאו לריחא עביד לא מברך,אמר ר' חייא בר אבא אמר רבי יוחנן המהלך בערבי שבתות בטבריא ובמוצאי שבתות בצפורי והריח ריח אינו מברך מפני שחזקתו אינו עשוי אלא לגמר בו את הכלים,תנו רבנן היה מהלך בשוק של עכו"ם נתרצה להריח הרי זה חוטא: | 53a. b If we say /b that did not rest means that b it did not rest from labor, even from labor that is permitted? Wasn’t it taught /b in a i baraita /i that b over light /b that was kindled on Shabbat b for a woman giving birth or a /b dangerously b ill person, /b for whom one is permitted to perform prohibited labor on Shabbat, b one may recite a blessing /b during i havdala /i at the conclusion of Shabbat?, b Rav Naḥman bar Yitzḥak said: What is /b meant by b rested? /b Light b that rested from labor of transgression /b on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. b That /b i halakha /i b was also taught /b in a i baraita /i : b A lantern that was continuously burning throughout the entire day /b of Shabbat, b one may recite a blessing over it at the conclusion of Shabbat. /b , b The Sages taught /b in a i baraita /i : b A gentile who lit /b a candle b from /b a candle that was in the possession of b a Jew or if a Jew lit /b a candle b from a gentile, one may recite a blessing over it /b at the conclusion of Shabbat. However, b if a gentile /b lit a candle b from a gentile, one may not recite a blessing over it. /b ,The Gemara asks: b What is different /b about a candle that b a gentile /b lit b from a gentile, that /b one may b not /b recite a blessing over it? b Because /b the light b did not rest /b on Shabbat. b If so, /b the light of b a Jew /b who lit a candle b from a gentile also did not rest /b on Shabbat., b And if you say /b that b this prohibited /b flame b has gone and this /b flame b is a /b new and b different /b one which b came into being in the possession of a Jew, /b as a flame is not a concrete, static object, but rather it constantly recreates itself; b however, this /b i halakha /i b that was taught /b in a i Tosefta /i in tractate i Shabbat /i states: b One who carries out a flame /b from the private b to the public domain /b on Shabbat b is liable /b for carrying out from one domain to another. If the flame is constantly recreating itself, b why is he liable? That /b flame b which he lifted /b from the private domain b he did not place /b in the public domain b and that which he placed he did not lift. /b One is only liable for carrying out on Shabbat if he lifted an object from one domain and placed that same object in another domain. Since one who carries out a flame on Shabbat is considered liable, evidently, despite any change that it may undergo, the flame is essentially considered a single entity., b Rather, actually that prohibited /b flame b is also extant, and when one recites the blessing, he recites the blessing over the permitted addition /b to that flame. The Gemara asks: b If so, /b even if b a gentile /b lit a candle b from a gentile as well, /b the flame should be considered essentially new; one should be able to recite a blessing over the addition.,The Gemara answers: b Yes, it is indeed so. /b Fundamentally, there is no reason to prohibit doing so. However, the Sages issued b a decree because of the first gentile, /b who did not light the flame from another gentile, b and the first pillar /b of flame that was kindled on Shabbat. Consequently, they prohibited all somewhat similar cases, including when a gentile lights a flame from another gentile., b The Sages taught /b in a i baraita /i : b If one was walking outside the city, saw fire /b there, and wanted to recite the blessing over it as part of i havdala /i , b if /b the city has a b majority of gentiles he may not recite the blessing /b over the fire, but b if /b the city has a b majority of Jews, he may recite the blessing. /b ,The Gemara notes: b The matter itself is difficult /b in this i baraita /i . b You said /b in the i baraita /i that if the town has a b majority of gentiles he may not recite the blessing. /b By inference, if the town population was b half /b gentiles b and half /b Jews, b one may recite a blessing. And then you teach /b that b if /b the town has a b majority of Jews, he may recite the blessing. /b By inference, if the town population was b half /b gentiles b and half /b Jews, b one may not recite a blessing. /b The inferences from two sections of the i baraita /i are contradictory.,The Gemara responds: b By right, /b the i baraita /i should have taught that b even /b if the town population was b half /b gentiles b and half /b Jews, b one may recite a blessing, /b but b since in the first clause it taught: The majority of gentiles, in the latter clause it /b used the same expression and b taught: The majority of Jews. /b ,And b the Sages taught: One who was walking outside the city /b at the conclusion of Shabbat b and saw a child with a torch in his hand, he /b must b check after his /b background. b If /b the child b is a Jew, he may recite a blessing /b over this flame, b but if /b the child b is a gentile, he may not recite a blessing /b over it.,The Gemara asks: b Why was it taught /b specifically with regard to b a child? Even if he were an adult, /b one would b also /b need to investigate whether he was a Jew or a gentile in order to determine whether or not he may recite a blessing over the torch., b Rav Yehuda said /b that b Rav said: Here we are dealing with /b a case where, although it was the conclusion of Shabbat, it was still b soon after sunset. /b Therefore, in the case of b an adult, it is self-evident that he is a gentile, /b as a Jew would not be so quick to take fire in his hand immediately after Shabbat. In the case of b a child, /b however, b say that /b perhaps b he is a Jew /b and b it happened that he took /b the torch.,And b the Sages taught: One who was walking outside the city /b at the conclusion of Shabbat b and saw a fire, if /b the fire b is /b at least b as thick as the opening of a furnace, one may recite a blessing over it, /b as a fire of that kind is kindled for the light it produces as well. b And if /b it is b not /b at least that thick, b one may not recite a blessing over it. /b , b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the fire of a furnace; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over /b the fire of a furnace. There is an apparent contradiction between the i baraitot /i .,The Gemara responds: This is b not difficult, /b as b this /b i baraita /i which prohibits reciting the blessing is speaking b at the beginning /b when the furnace was just kindled and the fire is designated solely to heat the objects in the furnace; b that /b i baraita, /i which permits reciting the blessing, is speaking b at the end, /b when the fire is no longer needed to heat the objects in the furnace, and its light is used for other purposes.,The Gemara cites a similar contradiction between i baraitot /i : b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the fire of an oven or a stove; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over it. /b ,The Gemara responds: This is b not difficult, /b as a similar distinction between the i baraitot /i may be suggested. b This /b i baraita, /i which prohibits reciting the blessing, is speaking b at the beginning, /b when the oven or stove was just kindled and the fire is designated solely to heat the objects on the stove or in the oven; b that /b i baraita, /i which permits reciting the blessing, is speaking b at the end, /b when the fire is no longer needed to heat the objects on the stove or in the oven and its light is used for other purposes.,The Gemara cites another contradiction: b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the light of a synagogue or a study hall; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over it. /b ,The Gemara responds: This is b not difficult, /b as b this /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is an important person /b in the synagogue and the fire is kindled in his honor and not to provide light; b that /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is no important person /b present and the fire is kindled to provide light., b And if you wish, say /b instead that b this /b i baraita /i and b that /b i baraita /i are speaking in a case b where there is an important person /b present in the synagogue, b and /b this is b not difficult /b because the contradiction can be resolved as follows: b This /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is a caretaker /b in the synagogue who uses the light; b that /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is no caretaker /b and the light is kindled for purposes of honor., b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring to a case b where there is a caretaker /b present in the synagogue, b and /b this is b not difficult /b because the contradiction can be resolved as follows: b This /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is moonlight, /b so the caretaker did not light the fire to provide light as the moonlight is sufficient; b that /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is no moonlight, /b and the caretaker lights the fire to provide light., b The Sages taught /b in a i baraita /i : b People were seated in the study hall and they brought fire before them /b at the conclusion of Shabbat. b Beit Shammai say: Each and every individual recites a blessing for himself; and Beit Hillel say: One recites a blessing on behalf of everyone /b and the others answer amen. Beit Hillel’s reasoning is b as it is stated: “The splendor of the King is in the multitude of the people” /b (Proverbs 14:28). When everyone joins together to hear the blessing, the name of God is glorified.,The Gemara asks: b Granted, Beit Hillel, /b they b explain /b their b reasoning, but what is the reason /b for the opinion b of Beit Shammai /b to prohibit reciting the blessing communally? The Gemara answers: b They hold /b that it is prohibited b due to /b the fact that it will lead to b suspension of /b study in b the study hall. /b Waiting for someone to recite the blessing will interrupt Torah study for several minutes., b This /b concern for disrupting Torah study b was also taught /b in a i baraita /i : The members of b the house of Rabban Gamliel would not say good health /b when someone sneezed b in the study hall, due to /b the fact that it would lead to b suspension of /b study in b the study hall. /b ,We learned in the mishna: b One may neither recite a blessing over the candle nor over the spices /b designated to honor b the dead. /b The Gemara explains: b What is the reason? /b Because b a candle /b of the dead b is kindled for /b the purpose of b honoring /b the dead, not for light; b the spices /b are b to neutralize the /b bad b odor, /b not for their pleasant fragrance.,And b Rav Yehuda said /b that b Rav said: Any /b deceased b before whom /b a candle b is taken out /b both b by day and by night, /b it is evident that the candle is for the purpose of honoring the deceased; therefore, b one may not recite a blessing over it. And any /b deceased b before whom /b a candle b is taken out only by night, /b it is evident that the purpose of the candle is for its light alone, and b one may recite a blessing over it. /b ,Similarly, b Rav Huna said: Over spices /b used to deodorize b the bathroom and /b fragrant b oil /b intended b to remove filth, one may not recite a blessing /b as they are not used for their pleasant fragrance.,The Gemara asks: b Is that to say /b that b any /b case b where it is not used for its /b pleasant b fragrance, one may not recite a blessing over it? /b The Gemara b raises an objection /b based on the i Tosefta /i : b One who enters the store of a perfumer, and smelled a fragrance, even if he sat there throughout the entire day, he only recites a blessing once. /b However, b if one entered and exited, entered and exited, he recites a blessing on each and every occasion. Isn’t /b it a case b here, where /b the spices b are not intended for fragrance, /b as they are not used to improve the scent in the store, b and, /b nevertheless, b one recites a blessing? /b ,The Gemara responds: b Yes, /b in this case the spices b are also intended for fragrance; /b they are used to generate a scent in the store b so that people will smell /b them b and come and purchase from him. /b , b The Sages taught /b in a i baraita /i : b One who was walking outside a city and smelled a scent; if the majority /b of the town’s residents b are gentiles he may not recite a blessing /b over the scent, but b if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft /b and the spices were certainly made for witchcraft, not for their fragrance.,The Gemara asks: b Is that to say that they all burn incense to witchcraft? /b Rather, b there is a minority /b of people who burn incense b to witchcraft, and a /b different b minority /b who burn spices in order b to perfume /b their b garments with incense. A majority, /b therefore, exists that b does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing. /b ,Similarly, b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: One who walks on Shabbat eve in Tiberias /b or b at the conclusion of Shabbat in Tzippori, and smelled the scent /b of incense b may not recite a blessing, as the presumption is /b that b it was intended to perfume garments. /b ,On a related note, the Gemara cites the following: b The Sages taught /b in a i baraita /i : b One who was walking in the marketplace of idolators and willingly smelled /b the incense wafting there, b he is a sinner, /b as he should not have the intention to smell it. |
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52. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 384| 48b. התם משום מררייהו אי הכי היינו דקתני עלה אמר רשב"ג במה דברים אמורים שלא נגעו במטה אבל נגעו במטה אסורין,תרגמה עולא במטה הנקברת עמו דמחלפי בתכריכי המת,ת"ש כיס שעשאו להניח בו תפילין אסור להניח בו מעות הניח בו תפילין יניח בו מעות אימא עשאו והניח בו תפילין אסור להניח בו מעות כדרב חסדא,ת"ש אמר לאומן עשה לי תיק של ספר או נרתיק של תפילין עד שלא נשתמש בהן קודש מותר להשתמש בהן חול נשתמש בהן קודש אסור להשתמש בהן חול,תנאי היא דתניא ציפן זהב או שטלה עליהן עור של בהמה טמאה פסולות עור בהמה טהורה כשירות אע"פ שלא עיבדן לשמן ר"ש ב"ג אומר אף עור בהמה טהורה פסולות עד שיעבדו לשמן,א"ל רבינא לרבא מי איכא דוכתא דרמו ביה מת וארגי בגד למת א"ל אין כגון שכבי דהרפניא,דרש מרימר הלכתא כוותי' דאביי ורבנן אמרי הלכתא כוותי' דרבא והלכתא כוותיה דרבא,ת"ר הרוגי מלכות נכסיהן למלך הרוגי ב"ד נכסיהן ליורשין ר' יהודה אומר אף הרוגי מלכות נכסיהן ליורשין אמרו ליה לרבי יהודה והלא כבר נאמר (מלכים א כא, יח) הנה בכרם נבות אשר ירד שם לרשתו,אמר להן בן אחי אביו היה וראוי ליורשו היה והלא הרבה בנים היו לו אמר להן אותו ואת בניו הרג שנא' (מלכים ב ט, כו) אם לא את דמי נבות ואת דמי בניו ראיתי ורבנן ההוא בנים הראוין לצאת ממנו,בשלמא למאן דאמר נכסיהן למלך היינו דכתיב (מלכים א כא, יג) ברך נבות אלהים ומלך אלא למאן דאמר נכסיהן ליורשין למה לי ומלך,ולטעמיך אלהים למה לי אלא לאפושי ריתחא ה"נ לאפושי ריתחא,בשלמא למאן דאמר נכסיהן למלך היינו דכתיב (מלכים א ב, כח) וינס יואב אל אהל ה' ויחזק בקרנות המזבח וכתיב (מלכים א ב, כב) ויאמר לא (אצא) כי פה אמות אלא למאן דאמר נכסיהן ליורשין מאי נפקא ליה מינה לחיי שעה,(מלכים א ב, ל) וישב בניהו את המלך דבר לאמר כה דיבר יואב וכה ענני אמר ליה זיל אימא ליה תרתי לא תעביד בהאי גברא אי קטלית ליה קבול לטותיה דלטייה אבוך ואי לא שבקיה דליקו בלטותיה דלטייה אבוך (מלכים א ב, לא) ויאמר לו המלך עשה כאשר דבר ופגע בו וקברתו,אמר רב יהודה אמר רב כל קללות שקילל דוד את יואב נתקיימו בזרעו של דוד (שמואל ב ג, כט) אל יכרת מבית יואב זב ומצורע ומחזיק בפלך ונופל בחרב וחסר לחם,זב מרחבעם דכתיב (מלכים א יב, יח) והמלך רחבעם התאמץ לעלות במרכבה לנוס ירושלים וכתיב (ויקרא טו, ט) וכל המרכב אשר ירכב עליו הזב יטמא,מצורע מעוזיהו דכתיב (דברי הימים ב כו, טז) ובחזקתו גבה לבו עד להשחית וימעל בה' אלהיו ויבא אל היכל ה' להקטיר על מזבח הקטרת וכתיב (דברי הימים ב כו, יט) והצרעת זרחה במצחו,מחזיק בפלך מאסא דכתיב (מלכים א טו, כג) רק לעת זקנתו חלה את רגליו ואמר רב יהודה אמר רב שאחזו פודגרא א"ל מר זוטרא בריה דרב נחמן לרב נחמן היכי דמי א"ל כמחט בבשר החי מנא ידע אי בעית אימא מיחש הוה חייש ביה ואיבעית אימא מרביה הוה גמיר לה ואיבעית אימא (תהלים כה, יד) סוד ה' ליראיו ובריתו להודיעם,נופל בחרב מיאשיהו דכתיב (דברי הימים ב לה, כג) ויורו (המורים) למלך יאשיהו ואמר רב יהודה אמר רב שעשו כל גופו ככברה,וחסר לחם מיכניה דכתיב (מלכים ב כה, ל) וארוחתו ארוחת תמיד נתנה לו אמר רב יהודה אמר רב היינו דאמרי אינשי | 48b. The Gemara rejects this proof: b There, /b the parents threw the garments onto their son’s bier b because of their bitterness /b over his death, but they did not really mean to designate the garments to be buried with him. The Gemara raises a difficulty: b If so, /b how can one understand b that which is taught with regard to /b this i baraita /i : b Rabban Shimon ben Gamliel said: In what /b case b is this statement said? /b It is stated with regard to a case b where /b the garments b did not /b yet b touch the bier /b before they were saved. b But /b if b they /b already b touched the bier, they are forbidden. /b If no importance is ascribed to what is done out of bitterness, why should the garments that touched the bier be forbidden?, b Ulla interpreted /b the i baraita /i as referring to a case where the garments were thrown b onto a bier that was to be buried /b together b with /b the son, and it is possible b that /b those garments might b be mistaken for shrouds of the deceased. /b The Sages decreed that it is prohibited to derive benefit from such garments, lest people mistakenly think that just as they are permitted, so too, actual shrouds are permitted. There is no proof from here that mere designation is significant and that articles designated for the dead are permanently forbidden.,The Gemara suggests: b Come /b and b hear /b a proof in support of Abaye’s opinion from a i baraita /i : If b one fashioned a pouch in which to put phylacteries, it is prohibited to put money in it. /b If b he put phylacteries in it, /b but he did not designate it beforehand for that purpose, b he may /b still b put money in it. /b The ruling of the first clause indicates that designation is significant. The Gemara rejects this proof: b Say /b that the i baraita /i should be understood as follows: If b one fashioned /b a pouch for phylacteries b and /b then b put the phylacteries in it, it is prohibited to put money in it. /b This is b in accordance with /b the ruling b of Rav Ḥisda, /b that if one designated a cloth for the purpose of bundling phylacteries in it and then he wrapped the phylacteries in it, he may no longer use the cloth to hold money.,The Gemara suggests: b Come /b and b hear /b another i baraita /i that supports the opinion of Rava: If b one said to a craftsman: Fashion me a case [ i tik /i ] for /b a Torah b scroll, or: /b Fashion for me b a bag [ i nartik /i ] for phylacteries, as long as he has not /b yet b used them /b for b a sacred /b purpose, it is b permitted /b for him b to use them /b for b a mundane /b purpose. But if b he /b already b used them /b for b a sacred /b purpose, it is b prohibited /b for him b to use them /b for b a mundane /b purpose. This indicates that mere designation is nothing until the item is actually used for the purpose for which it had been designated.,The Gemara explains: The matter of whether or not mere designation is significant b is /b a dispute between b i tanna’im /i . As it is taught /b in a i baraita /i : If one took phylacteries and b coated them with gold or patched them /b with the b hide of a non-kosher animal, they are unfit. /b But if one patched them with the b hide of a kosher animal /b then b they are fit, and /b this is so b even though he did not prepare them, /b i.e., the hides, b for their sake, /b i.e., for the sake of their use in a mitzva. b Rabban Shimon ben Gamliel says: Even /b if he patched them with the b hide of a kosher animal they are unfit, /b and they remain unfit b until he prepares them for their sake. /b Preparing the hide for the sake of the mitzva is analogous to designating it for that purpose. The first i tanna /i and Rabban Shimon ben Gamliel, who disagree as to whether the hide must be prepared for the sake of the mitzva, differ as to whether designation is significant.,In connection with what was stated previously, that the i amora’im /i disagree whether one is prohibited from deriving benefit from a garment woven for the sake of a dead person, b Ravina said to Rava: Is there /b really such b a place where the deceased is /b first b placed /b on a bier b and /b only afterward do they begin to b weave a garment for the deceased? /b Rava b said to /b Ravina: b Yes, /b this is practiced on behalf of, b for example, the dead of Harpanya, /b where the people are so poor that they cannot prepare shrouds for themselves during their lifetimes., b Mareimar taught /b that the b i halakha /i /b is b in accordance with /b the opinion b of Abaye /b that mere designation is significant. b And the Rabbis say /b that the b i halakha /i is in accordance with /b the opinion b of Rava /b that mere designation is nothing. The Gemara concludes that the b i halakha /i /b is b in accordance with /b the opinion b of Rava /b that mere designation is nothing.,§ b The Sages taught /b in a i baraita /i : With regard to b those executed by /b a Jewish b king /b for crimes that they committed against him, b their property /b belongs b to the king. /b As for b those executed by the court /b for a capital transgression, b their property /b belongs b to /b their b heirs. Rabbi Yehuda says: Even /b with regard to b those executed by /b a Jewish b king, their property /b belongs b to /b their b heirs. /b The Rabbis b said to Rabbi Yehuda: But isn’t /b it b already stated: /b “Arise, go down to meet Ahab, king of Israel, who is in Samaria; b behold he is in the vineyard of Naboth, where he is gone down there to inherit it” /b (I Kings 21:18)? The wording of the verse indicates that Ahab went down there by right, proving that the property of those executed by the king legally belongs to the king.,Rabbi Yehuda b said to them: /b Ahab b was /b Naboth’s cousin, b the son of his paternal uncle, and /b therefore b he was fit to inherit /b from b him. /b Accordingly, he took possession of the property in his capacity as an heir, and not as the king. They said to him: b But Naboth had many sons. /b Why, then, did they not inherit from him? Rabbi Yehuda b said to them: /b Ahab b executed /b Naboth b and /b also b his sons, as it is stated: “I have seen /b yesterday b the blood of Naboth and the blood of his sons” /b (II Kings 9:26). The Gemara asks: b And /b how do b the Rabbis /b counter this claim? The Gemara answers: In their opinion, b that /b verse is referring to b the sons who would have issued from him /b had Naboth not been executed. Ahab was held accountable for the blood of Naboth and for the blood of his unborn children.,The Gemara raises a difficulty: b Granted, according to the one who says /b that b the property of /b those executed by the king belongs b to the king, that is /b the reason b that it is written /b that Jezebel arranged for witnesses to falsely testify that b “Naboth cursed God and the king” /b (I Kings 21:13). Since Naboth cursed the king, Ahab could execute him and seize his property. b But according to the one who says /b that b the property of /b those executed by the king belongs b to /b their b heirs, why do I /b need the testimony that Naboth cursed the b king? /b It would have sufficed for the witnesses to testify that he cursed God, in which case he would have been executed by the court, and Ahab would have taken possession of the vineyard as his heir.,The Gemara answers: b And according to your reasoning, /b that the witnesses testified that Naboth cursed the king so that Ahab could execute him and seize his property, b why do I /b need the additional testimony that Naboth cursed b God? Rather, /b you must say that the witnesses were instructed to testify that Naboth cursed both God and the king in order b to increase the anger /b of the judges by accusing him of a second offense. b So too, /b it can be argued that according to Rabbi Yehuda’s reasoning, the witnesses testified that Naboth also cursed the king in order b to increase the anger /b of the judges. No proof can be brought from here that the property of those executed by the king belongs to the king.,The Gemara raises another difficulty: b Granted, according to the one who says /b that b the property of /b those executed by the king belongs b to the king, that is /b the reason b that it is written: “And Joab fled to the tent of the Lord and caught hold of the horns of the altar” /b (I Kings 2:28), describing Joab’s actions after it became known that he supported Adonijah, b and /b furthermore b it is written: “And he said, I will not leave, for here I will die” /b (I Kings 2:30). Joab did not want to be put to death by the king because he did not want his property to pass into the king’s possession. b But according to the one who says /b that b the property of /b those executed by the king belongs b to /b their b heirs, what difference /b did taking refuge in the Sanctuary make b to him? /b The Gemara answers: Joab fled to the sanctuary in order b to live a short while /b longer. Consequently, there is no proof from here to either side of the dispute.,§ The Gemara continues to discuss the incident involving Joab. After Joab took refuge in the Sanctuary and King Solomon sent Benaiah, son of Jehoiada, to fall upon him, Benaiah ordered Joab to leave the sanctuary, whereupon Joab refused. The verse then states: b “And Benaiah brought the king word back, saying: So said Joab, and so he answered me” /b (I Kings 2:30). The Gemara explains: Joab b said to him: Go and say to /b Solomon: b You cannot perform two /b actions b to this man, /b i.e., to me, Joab. b If you kill him, /b i.e., me, b you /b and your descendants b will receive the curses with which your father cursed me. And if /b you do b not /b wish to receive those curses, b let him go so that he may receive the curses with which your father cursed him. /b And the next verse states: b “And the king said to him: Do as he has said, and fall upon him, and bury him.” /b Solomon thereby accepted his father’s curses upon himself and his descendants., b Rav Yehuda says /b that b Rav says: All the curses with which David cursed Joab were /b ultimately b fulfilled in David’s descendants, /b due to the curse that Solomon accepted upon himself. David cursed Joab: b “Let the house of Joab never lack such as are afflicted with a discharge, or a leper, or that hold onto a staff, or fall by the sword, or lack bread” /b (II Samuel 3:29).,The Gemara clarifies: The curse of being afflicted b “with a discharge,” /b i.e., a i zav /i , was fulfilled among Solomon’s descendants b in Rehoboam, as it is written: “And King Rehoboam made speed to get him up to his chariot [ i bamerkava /i ] to flee to Jerusalem” /b (I Kings 12:18), b and it is written: “And whatever saddle [ i hamerkav /i ] he that has a discharge rides upon shall be unclean” /b (Leviticus 15:9). The similarity between the words i merkava /i and i merkav /i indicates that Rehoboam was a i zav /i .,The curse of b “a leper” /b was fulfilled among Solomon’s descendants b in Uzziah, as it is written: “But when he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God, and went into the Temple of the Lord to burn incense upon the altar of incense” /b (II Chronicles 26:16). b And it is /b also b written: “And leprosy broke out on his forehead” /b (II Chronicles 26:19).,The curse of those who b “hold onto a staff” /b was fulfilled among Solomon’s descendants b in Asa, as it is written /b concerning him: b “But in the time of his old age, he was diseased in his feet” /b (I Kings 15:23). b And Rav Yehuda says /b that b Rav says: /b This means b that he was seized with gout [ i podagra /i ]. Mar Zutra, son of Rav Naḥman, said to Rav Naḥman: What are the circumstances /b and symptoms of this disease? Rav Naḥman b said to him: /b The pain is b similar to /b the pain of b a needle /b piercing b live flesh. /b The Gemara asks: b How did /b Rav Naḥman b know /b what gout is like? The Gemara answers: b If you wish, say /b that he himself b suffered from /b the disease. b And if you wish, say /b that b he learned it /b as a tradition b from his teacher. And if you wish, say /b that he knew this through divine inspiration, as the verse states: b “The secret of the Lord is with them that fear Him; and He will show to them His covet” /b (Psalms 25:14).,The curse of those who b “fall by the sword” /b was fulfilled among Solomon’s descendants b in Josiah, as it is written: “And the archers shot at King Josiah” /b (II Chronicles 35:23), b and Rav Yehuda says /b that b Rav says: /b They shot him with so many arrows b that they turned his whole body into a sieve. /b ,The curse of those who b “lack bread” /b was fulfilled among Solomon’s descendants b in Jeconiah, as it is written /b concerning him: b “And as for his food allowance, there was a continual food allowance given him by the king, /b a daily portion for every day, all the days of his life” (II Kings 25:30). b Rav Yehuda says /b that b Rav says: This /b explains the adage b that people say: /b |
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| 53. Cyprian, The Dress of Virgins, 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rituals (rites) Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 42 |
| 54. Porphyry, On The Cave of The Nymphs, 195 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 202 |
| 55. Porphyry, On Statues, 195 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 202 |
| 56. Lactantius, De Ira Dei, 22, 24, 18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 42 |
57. Lactantius, Divine Institutes, 5.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rituals (rites) Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 42 | 5.19. But undoubtedly this is the cause why he appears to be foolish who prefers to be in want, or to die rather than to inflict injury or take away the property of another - namely, because they think that man is destroyed by death. And from this persuasion all the errors both of the common people and also of the philosophers arise. For if we have no existence after death, assuredly it is the part of the most foolish man not to promote the interests of the present life, that it may be long-continued, and may abound with all advantages. But he who shall act thus must of necessity depart from the rule of justice. But if there remains to man a longer and a better life - and this we learn both from the arguments of great philosophers, and from the answers of seers, and the divine words of prophets- it is the part of the wise man to despise this present life with its advantages, since its entire loss is compensated by immortality. The same defender of justice, L lius, says in Cicero: Virtue altogether wishes for honour; nor is there any other reward of virtue. There is indeed another, and that most worthy of virtue, which you, O L lius, could never have supposed; for you had no knowledge of the sacred writings. And this reward it easily receives, and does not harshly demand. You are greatly mistaken, if you think that a reward can be paid to virtue by man, since you yourself most truly said in another place: What riches will you offer to this man? What commands? What kingdoms? He who regards these things as human, judges his own advantages to be divine. Who, therefore, can think you a wise man, O L lius, when you contradict yourself, and after a short interval take away from virtue that which you have given to her? But it is manifest that ignorance of the truth makes your opinion uncertain and wavering. In the next place, what do you add? But if all the ungrateful, or the many who are envious, or powerful enemies, deprive virtue of its rewards. Oh how frail, how worthless, have you represented virtue to be, if it can be deprived of its reward! For if it judges its goods to be divine, as you said, how can there be any so ungrateful, so envious, so powerful, as to be able to deprive virtue of those goods which were conferred upon it by the gods? Assuredly it delights itself, he says, by many comforts, and especially supports itself by its own beauty. By what comforts? By what beauty? Since that beauty is often charged upon it as a fault, and turned into a punishment. For what if, as Furius said, a man should be dragged away, harassed, banished, should be in want, be deprived of his hands, have his eyes put out, be condemned, put into chains, be burned, be miserably tortured also? will virtue lose its reward, or rather, will it perish itself? By no means. But it will both receive its reward from God the Judge, and it will live, and always flourish. And if you take away these things, nothing in the life of man can appear to be so useless, so foolish, as virtue, the natural goodness and honour of which may teach us that the soul is not mortal, and that a divine reward is appointed for it by God. But on this account God willed that virtue itself should be concealed under the character of folly, that the mystery of truth and of His religion might be secret; that He might show the vanity and error of these superstitions, and of that earthly wisdom which raises itself too highly, and exhibits great self-complacency, that its difficulty being at length set forth, that most narrow path might lead to the lofty reward of immortality. I have shown, as I think, why our people are esteemed foolish by the foolish. For to choose to be tortured and slain, rather than to take incense in three fingers, and throw it upon the hearth, appears as foolish as, in a case where life is endangered, to be more careful of the life of another than of one's own. For they do not know how great an act of impiety it is to adore any other object than God, who made heaven and earth, who fashioned the human race, breathed into them the breath of life, and gave them light. But if he is accounted the most worthless of slaves who runs away and deserts his master, and if he is judged most deserving of stripes and chains, and a prison, and the cross, and of all evil; and if a son, in the same manner, is thought abandoned and impious who deserts his father, that he may not pay him obedience, and on this account is considered deserving of being disinherited, and of having his name removed for ever from his family - how much more so does he who forsakes God, in whom the two names entitled to equal reverence, of Lord and Father, alike meet? For what benefit does he who buys a slave bestow upon him, beyond the nourishment with which he supplies him for his own advantage? And he who begets a son has it not in his power to effect that he shall be conceived, or born, or live; from which it is evident that he is not the father, but only the instrument of generation. of what punishments, therefore, is he deserving, who forsakes Him who is both the true Master and Father, but those which God Himself has appointed? Who has prepared everlasting fire for the wicked spirits; and this He Himself threatens by His prophets to the impious and the rebellious. |
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| 58. Cyprian, Letters, 67.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rituals (rites) Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 43 |
| 59. Jerome, On Illustrious Men, 11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116 |
| 60. Anon., Semahot, 12.9 Tagged with subjects: •funeral rites, rituals Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 384 |
61. Vergil, Aeneis, 7.396-7.400, 9.359-9.366, 11.477-11.485, 11.768-11.782 Tagged with subjects: •young womens rituals, in statius achilleid, bacchic rites Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 211, 216 | 7.396. the land of Calydon. What crime so foul 7.397. was wrought by Lapithae or Calydon? 7.398. But I, Jove's wife and Queen, who in my woes 7.399. have ventured each bold stroke my power could find, 7.400. and every shift essayed,—behold me now 9.359. by great Assaracus, and every shrine 9.360. of venerable Vesta, I confide 9.361. my hopes, my fortunes, and all future weal 9.362. to your heroic hearts. O, bring me back 9.363. my father! Set him in these eyes once more! 9.364. That day will tears be dry; and I will give 9.365. two silver wine-cups graven and o'erlaid 9.366. with clear-cut figures, which my father chose 11.477. fling thy poor countrymen in danger's way, 11.478. O chief and fountain of all Latium 's pain? 11.479. War will not save us. Not a voice but sues 11.480. for peace, O Turnus! and, not less than peace, 11.481. its one inviolable pledge. Behold, 11.482. I lead in this petition! even I 11.483. whom thou dost feign thy foe—(I waste no words 11.484. denying)—look! I supplicate of thee, 11.485. take pity on thy kindred; drop thy pride, 11.768. the whole skin of a tigress; with soft hands 11.769. he made her plaything of a whirling spear, 11.770. or, swinging round her head the polished thong 11.771. of her good sling, she fetched from distant sky 11.772. Strymonian cranes or swans of spotless wing. 11.773. From Tuscan towns proud matrons oft in vain 11.774. ought her in marriage for their sons; but she 11.775. to Dian only turned her stainless heart, 11.776. her virgin freedom and her huntress' arms 11.777. with faithful passion serving. Would that now 11.778. this Iove of war had ne'er seduced her mind 11.779. the Teucrians to provoke! So might she be 11.780. one of our wood-nymphs still. But haste, I pray, 11.781. for bitter is her now impending doom. 11.782. Descend, dear nymph, from heaven, and explore |
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| 62. De Providentia, Fragmenta, 2.64 Tagged with subjects: •rites/rituals Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 116 |
