The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

176 results for "ritual"

1. Hebrew Bible, Numbers, 15.30, 15.40-15.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical •shema rituals, of jewish commitments Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 222; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

15.41. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃

15.30. But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people. 15.40. that ye may remember and do all My commandments, and be holy unto your God. 15.41. I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’

2. Hebrew Bible, Leviticus, 11.29, 16.1-16.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346, 347; Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 55, 57

11.29. וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃ 16.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃ 16.1. וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃ 16.2. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃ 16.2. וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃ 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׃

11.29. And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds, 16.1. And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died; 16.2. and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. 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.

3. Hebrew Bible, Exodus, 20.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

4. Hebrew Bible, Deuteronomy, 16.3, 18.9-18.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shema rituals, of jewish commitments •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 222; Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44, 45, 73, 74, 173; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44, 45, 73, 74, 173

16.3. לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃

16.3. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee. 18.13. Thou shalt be whole-hearted with the LORD thy God. 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.

5. Homer, Iliad, 8.170 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 277

8.170. τρὶς δʼ ἄρʼ ἀπʼ Ἰδαίων ὀρέων κτύπε μητίετα Ζεὺς

8.170. and thrice from the mountains of Ida Zeus the counsellor thundered, giving to the Trojans a sign and victory to turn the tide of battle. And Hector shouted aloud and called to the Trojans:Ye Trojans and Lycians and Dardanians, that fight in close combat, be men, my friends, and bethink you of furious valour.

6. Hebrew Bible, Isaiah, 45.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 188; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 188

45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃

45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.

7. Herodotus, Histories, 7.114 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

7.114. φαρμακεύσαντες δὲ ταῦτα ἐς τὸν ποταμὸν καὶ ἄλλα πολλὰ πρὸς τούτοισι ἐν Ἐννέα ὁδοῖσι τῇσι Ἠδωνῶν ἐπορεύοντο κατὰ τὰς γεφύρας, τὸν Στρυμόνα εὑρόντες ἐζευγμένον. Ἐννέα δὲ ὁδοὺς πυνθανόμενοι τὸν χῶρον τοῦτον καλέεσθαι, τοσούτους ἐν αὐτῷ παῖδάς τε καὶ παρθένους ἀνδρῶν τῶν ἐπιχωρίων ζώοντας κατώρυσσον. Περσικὸν δὲ τὸ ζώοντας κατορύσσειν, ἐπεὶ καὶ Ἄμηστριν τὴν Ξέρξεω γυναῖκα πυνθάνομαι γηράσασαν δὶς ἑπτὰ Περσέων παῖδας ἐόντων ἐπιφανέων ἀνδρῶν ὑπὲρ ἑωυτῆς τῷ ὑπὸ γῆν λεγομένῳ εἶναι θεῷ ἀντιχαρίζεσθαι κατορύσσουσαν.

7.114. After using these enchantments and many others besides on the river, they passed over it at the Nine Ways in Edonian country, by the bridges which they found thrown across the Strymon. When they learned that Nine Ways was the name of the place, they buried alive that number of boys and maidens, children of the local people. ,To bury people alive is a Persian custom; I have learned by inquiry that when Xerxes' wife Amestris reached old age, she buried twice seven sons of notable Persians as an offering on her own behalf to the fabled god beneath the earth.

8. Plato, Gorgias, 523d, 523e, 523c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347

523c. σφιν ἄνθρωποι ἑκατέρωσε ἀνάξιοι. εἶπεν οὖν ὁ Ζεύς· ἀλλʼ ἐγώ, ἔφη, παύσω τοῦτο γιγνόμενον. νῦν μὲν γὰρ κακῶς αἱ δίκαι δικάζονται. ἀμπεχόμενοι γάρ, ἔφη, οἱ κρινόμενοι κρίνονται· ζῶντες γὰρ κρίνονται. πολλοὶ οὖν, ἦ δʼ ὅς, ψυχὰς πονηρὰς ἔχοντες ἠμφιεσμένοι εἰσὶ σώματά τε καλὰ καὶ γένη καὶ πλούτους, καί, ἐπειδὰν ἡ κρίσις ᾖ, ἔρχονται αὐτοῖς πολλοὶ μάρτυρες, μαρτυρήσοντες ὡς δικαίως βεβιώκασιν·

523c. Then spake Zeus: “Nay,” said he, “I will put a stop to these proceedings. The cases are now indeed judged ill and it is because they who are on trial are tried in their clothing, for they are tried alive. Now many,” said he, “who have wicked souls are clad in fair bodies and ancestry and wealth, and at their judgement appear many witnesses to testify that their lives have been just. Now, the judges are confounded not only by their evidence 523c. Then spake Zeus: Nay, said he, I will put a stop to these proceedings. The cases are now indeed judged ill and it is because they who are on trial are tried in their clothing, for they are tried alive. Now many, said he, who have wicked souls are clad in fair bodies and ancestry and wealth, and at their judgement appear many witnesses to testify that their lives have been just. Now, the judges are confounded not only by their evidence

9. Hebrew Bible, Zechariah, 11.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 86; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 86

11.7. וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃

11.7. So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock.

10. Anon., Fragments, 1.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

11. Aristotle, Metaphysics, 1040a30 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 267

12. Septuagint, 1 Maccabees, 2.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 131

2.31. And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness.

13. Septuagint, Wisdom of Solomon, 2.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 19

2.24. And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.

14. Demetrius, Style, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), adonai •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 200

15. Varro, Ap. Augustine, De Civitate Dei, 7.35 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 147

16. Strabo, Geography, 16.2.43 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jewish magic and ritual (and jewish elements) •magic, christian and jewish rituals as Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 147; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

16.2.43. Such are the phenomena. But Posidonius says, that the people being addicted to magic, and practising incantations, (by these means) consolidate the asphaltus, pouring upon it urine and other fetid fluids, and then cut it into pieces. (Incantations cannot be the cause), but perhaps urine may have some peculiar power (in effecting the consolidation) in the same manner that chrysocolla is formed in the bladders of persons who labour under the disease of the stone, and in the urine of children.It is natural for these phenomena to take place in the middle of the lake, because the source of the fire is in the centre, and the greater part of the asphaltus comes from thence. The bubbling up, however, of the asphaltus is irregular, because the motion of fire, like that of many other vapours, has no order perceptible to observers. There are also phenomena of this kind at Apollonia in Epirus.

17. Philo of Alexandria, On Flight And Finding, 119 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

119. Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the Way," pitying the soul which out of modesty had voluntarily committed the danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error.

18. Philo of Alexandria, On The Creation of The World, 28, 65, 131 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

131. Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments.

19. Philo of Alexandria, On The Special Laws, 2.223, 4.39 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

20. Philo of Alexandria, On The Life of Moses, 2.95-2.135 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 348, 349

2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity

21. Philo of Alexandria, Allegorical Interpretation, 2.15 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347

22. Philo of Alexandria, On The Change of Names, 47 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

23. Vitruvius Pollio, On Architecture, 3.333 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 72

24. Philo of Alexandria, On The Decalogue, 83 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

25. Philo of Alexandria, On The Preliminary Studies, 63 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

63. The connection therefore between the reason which is devoted to contemplation and those powers which are citizen wives, or concubines, has here been explained to the best of my power. We must now proceed to investigate what follows, and endeavour to frame a proper connection for an argument. "Abraham," says the sacred historian, "listened to the voice of Sarah." For it is necessary for him who is a learner to be obedient to the injunctions of virtue:

26. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202

14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.

27. Anon., Didache, 1-5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 252

5. And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

28. New Testament, 1 Corinthians, a b c d\n0 "15.31" "15.31" "15 31" (1st cent. CE - 1st cent. CE) Tagged with subjects: •ritual auspicium, jewish Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 277

29. New Testament, 1 Thessalonians, a b c d\n0 "5.17" "5.17" "5 17" (1st cent. CE - 1st cent. CE) Tagged with subjects: •ritual auspicium, jewish Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 277

30. Mishnah, Sanhedrin, 11.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 72; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 72, 173

11.5. נְבִיא הַשֶּׁקֶר הַמִּתְנַבֵּא עַל מַה שֶּׁלֹּא שָׁמַע וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ, מִיתָתוֹ בִידֵי אָדָם. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ, וְהַמְוַתֵּר עַל דִּבְרֵי נָבִיא, וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ, מִיתָתוֹ בִידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (שם יח) אָנֹכִי אֶדְרשׁ מֵעִמּוֹ:

11.5. ‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word, his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19). 7. He who has sexual relations with a betrothed young woman is not punished until she is a young woman, a virgin, betrothed, and in her father's house. If two men had sexual relations with her, the first is stoned, but the second is strangled.,A sorcerer, if he actually performs magic, is liable [to death], but not if he merely creates illusions. Rabbi Akiva says in Rabbi Joshua's name: “If two are gathering cucumbers [by magic] one may be punished and the other exempt: he who really gathers them is punished: while he who produces an illusion is exempt.”,Slaying by the sword was performed thus: they would cut off his head by the sword, as is done by the civil authorities. R. Judah says: “This is a disgrace! Rather his head was laid on a block and severed with an axe. They said to him: “No death is more disgraceful than this.” Strangulation was performed thus: the condemned man was lowered into dung up to his armpits, then a hard cloth was placed within a soft one, wound round his neck, and the two ends pulled in opposite directions until he was dead.,The manner in which burning is executed is as follows: They would lower him into dung up to his armpits, then a hard cloth was placed within a soft one, wound round his neck, and the two loose ends pulled in opposite directions, forcing him to open his mouth. A wick was then lit, and thrown into his mouth, so that it descended into his body and burned his bowels. R. Judah says: “Should he have died at their hands [being strangled by the bandage before the wick was thrown into his mouth], they would not have fulfilled the requirements of execution by fire. Rather his mouth was forced open with pincers against his wish, the wick lit and thrown into his mouth, so that it descended into his body and burned his bowels. Rabbi Eleazar ben Zadok said: “It once happened that a priest's daughter committed adultery, whereupon bundles of sticks were placed around her and she was burnt. The Sages said to him: “That was because the court at that time was not well learned in law.,Four deaths have been entrusted to the court: stoning, burning, slaying [by the sword] and strangulation. R. Simeon says: “burning, stoning, strangulation and slaying.” That (the previous chapter) is the manner of stoning.,One who incites [individuals to idolatry] -- this refers to an ordinary person who incites an individual who said, “There is an idol in such and such a place; it eats thus, it drinks thus, it does good [to those who worship it] and harm [to those who do not].” For all who are liable for the death penalty according to the Torah no witnesses are hidden to entrap them, excepting for this one. If he said [these things] to two, they themselves are witnesses against him, and he is brought to court and stoned. But if he said [these things] to one, he should reply, “I have friends who wish to do so likewise [come and propose it to them too].” But if he was cunning and declined to speak before them, witnesses are hidden behind a partition, while he [who was incited] says to him, make your proposal to me now in private. When the inciter says to him (repeats to him what he had already said), the other replies, “How can we abandon our God in heaven to go and serve wood and stones?” Should he retract, it is well. But if he answers, “It is our duty [to worship idols], and is seemly for us”, then the witnesses stationed behind the partition take him to court, and have him stoned. He who incites [individuals to idolatry is one who] is one who says, “I will worship it”, or, “I will go and worship”, or, “let us go and worship”; or, “I will sacrifice [to it]”, “I will go and sacrifice”, “let us go and sacrifice”; “I will burn incense, “I will go and burn incense”; “let us go and burn incense”; or “I will make libations to it”, “I will go and make libations to it”, “let us go and make libations”; “I will prostrate myself before it”, “I will go and prostrate myself”, “let us go and prostrate ourselves”. One who seduces [a whole town to idolatry] is one who says, “Let us go and serve idols”.,He who desecrates the Sabbath [is stoned], providing that it is an offence punished by “kareth” if deliberate, and by a sin-offering if unwitting. One who curses His father or his mother is not punished unless he curses them by the divine name. If he cursed them by a nickname, Rabbi Meir held him liable, but the Sages ruled that he is exempt.,The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.,He who gives of his seed to Molech is not liable unless he delivers it to Molech and causes it to pass through the fire. If he gave it to Molech but did not cause it to pass through the fire, or he caused it to pass through fire but did not give it to Molech, he incurs no penalty, unless he does both. A Ba'al Ob is the pithom who speaks from his armpit. The Yidde'oni is one who speaks from his mouth. These two are stoned; while he who inquires of them transgresses a formal prohibition.,He who engages in idol-worship [is executed]. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.” But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment [but is not executed]. He who vows or swears by its name, violates a negative commandment. He who uncovers himself before Baal-Peor [is guilty and is to be stoned for] this is how it is worshipped. He who casts a stone on Merculis [is guilty and is to be stoned for] this is how it is worshipped.,The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”

31. Anon., Epistle of Barnabas, 1.8, 2.4-2.6, 4.3-4.5, 6.3-6.4, 14.5, 16.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 246, 247; Huttner, Early Christianity in the Lycus Valley (2013) 246

1.8. ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε. 2.4. πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν: 2.5. Τί μοι πλῆθος Is. 1, 1-15 τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε. ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι. 2.6. ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν. 4.3. τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ Enoch, 89, 61-64; 90, 17 λέγει. Εἰς τοῦτο γὰρ ὁ δεσπότης συντέτμηκεν τοὺς καιροὺς καὶ τὰς ἡμέρας, ἵνα ταχύνῃ ὁ ἠγαπημένος αὐτοῦ καὶ ἐπὶ τὴν κληρονομίαν ἥξῃ, Dan. 7, 24 4.4. λέγει δὲ οὕτως καὶ ὁ προφήτης: Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν o)/pisqen CL, o)/pisqen au)tw=n S (Theod.). μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ̓ ἓν τῶν βασιλέων. 4.5. ὁμοίως περὶ τοῦ Dan. 7, 7. 5 αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, qala/sshs CL, gh=s (??). καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία τῶν μεγάλων κεράτων. 6.3. εἶτα τί Is 38, 16 λέγει; Καὶ ὃς ἐλπίσει ἐπ̓ αὐτὸν o(\s e)lpi/sei e)p) au)to/n G, d pisteu/wn ei)s au)to/n NCL, probably osing to the influence of the LXX. e)lpi/sei is conered by the follosing e)lpi/s. ζήσεται εἰς τὸν αἰῶνα. ἐπὶ λίθον οὖν ἡμῶν ἡ ἐλπίς; μὴ γένοιτο: ἀλλ̓ ἐπεὶ ἐν ἰσχύϊ τέθεικεν τὴν σάρκα αὐτοῦ Is. 50, 7 κύριος. λέγει γάρ: Καὶ ἔθηκέ με ὡς στερεὰν Ps. 117, 22. 24 πέτραν. 6.4. λέγει δὲ πάλιν ὁ προφήτης: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. καὶ πάλιν λέγει: Αὕτη ἐστὶν ἡ ἡμέρα ἡ μεγάλη καὶ θαυμαστή, ἣν ἐποίησεν ὁ κύριος. 14.5. ἐφανερώθη δέ. ἵνα κἀκεῖνοι τελειωθῶσιν τοῖς ἁμαρτήμασιν, καὶ ἡμεῖς διὰ τοῦ κληρονομοῦντος διαθήκην κυρίου Tit. 2, 14 Ἰησοῦ λάβωμεν, ὃς εἰς τοῦτο ἡτοιμάσθη, ἵνα αὐτὸς φανείς, τὰς ἤδη δεδαπανημένας ἡμῶν καρδίας τῷ θανάτῳ καὶ παραδεδομένας τῇ τῆς πλάνης ἀνομίᾳ λυτρωσάμενος ἐκ τοῦ σκότους, διάθηται ἐν ἡμῖν διαθήκην λόγῳ. 16.7. εὑρίσκω οὖν, ὅτι ἔστιν ναός. πῶς οὖν οἰκοδομηθήσεται ἐπὶ τῷ ὀνόματι κυρίου, μάθετε. πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ Dan. 9, 24-27 (??) ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ,

1.8. 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 2.4. 2.5. What to Me is the multitude of your sacrifices, saith the Lord I am full of whole burnt-offerings, and the fat of lambs and the blood of bulls and of goats desire not, not though ye should come to be seen of Me. or who required these things at your hands? Ye shall continue no more to tread My court. If ye bring fine flour, it is in vain; incense is an abomination to Me; your new moons and your Sabbaths I cannot away with. 2.5. 2.6. These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands. 2.6. 4.3. The last offence is at hand, concerning which the scripture speaketh, as Enoch saith. For to this end the Master hath cut the seasons and the days short, that His beloved might hasten and come to His inheritance. 4.3. 4.4. And the prophet also speaketh on this wise; Ten reigns shall reign upon the earth, and after them shall arise another king, who shall bring low three of the kings under one. 4.4. 4.5. In like manner Daniel speaketh concerning the same; And I saw the forth beast to be wicked and strong and more intractable than all the beasts of the earth, and how there arose from him ten horns, and from these a little horn and excrescence, and how that it abased under one three of the great horns. 4.5. 6.3. Then again what saith He; And whosoever shall set his hope on Him, shall live forever. Is our hope then set upon a stone? Far be it. But it is because the Lord hath set His flesh in strength. For He saith; And He set Me as a hard rock. 6.3. 6.4. And the prophet saith again; The stone which the builders rejected, this became the head and the corner. And again He saith; This is the great and wonderful day, which the Lord made. 6.4. 14.5. But He was made manifest, in order that at the same time they might be perfected in their sins, and we might receive the covet through Him who inherited it, even the Lord Jesus, who was prepared beforehand hereunto, that appearing in person He might redeem out of darkness our hearts which had already been paid over unto death and delivered up to the iniquity of error, and thus establish the covet in us through the word. 14.5. 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.7.

32. New Testament, 1 John, 2.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 19

2.18. Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.

2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.

33. Mishnah, Megillah, 3.41 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 188

34. New Testament, 2 Thessalonians, 56.7-56.13, 58.14-58.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

35. Anon., Fragments, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

36. Dioscorides Pedanius, De Materia Medica, 4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 122

37. Tosefta, Sanhedrin, 11.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45, 173

11.5. הבא במחתרת אם בא להרוג מצילין אותו בנפשו ליטול ממון אין מצילין אותו בנפשו ספק בא להרוג וספק בא ליטול ממון אין מצילין שנאמר (שמות כ״ב:ב׳) אם זרחה השמש עליו דמים לו וכי עליו בלבד חמה זורחת והלא על כל העולם כולו היא זורחת אלא מה זריחת השמש שהוא שלום לעולם אף זה כל זמן שאתה יודע שיש שלום הימנו בין ביום בין בלילה אין מצילין אותו בנפשו וכל זמן שאין אתה יודע שאין שלום הימנו בין ביום ובין בלילה מצילין אותו בנפשו יותר על כן אמר רבי אליעזר בן יעקב היו שם כדי יין וכדי שמן ושברן בשעה שהוא חתר חייב. הרודף אחר חבירו מצילין אותו בנפשו כיצד מצילין אותו בנפשו קוטע אחד מאבריו אם אין יכול לעמוד בו מקדים והורגו הרודף אחר הזכור בין בבית ובין בשדה מצילין אותו בנפשו אחר נערה המאורסה בין בבית ובין בשדה מצילין אותה בנפשו אחד נערה מאורסה ואחד כל עריות שבתורה מצילין אותן בנפשו אבל אם היתה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט אין מצילין אותה בנפשו ושנעבד בה עבירה אין מצילין אותה בנפשו ואם יש להן מושיעין אין מצילין אותן בנפשו ר' יהודה אומר אם אמרה הניחו לו מצילין אותה בנפשו ומפני מה מצילין אותן בנפשו שאם היו מוחין בידם באים על עסקי נפשותם ר\"א בר צדוק אומר העובד ע\"ז מצילין אותו בנפשו.

38. Josephus Flavius, Jewish Antiquities, a b c d\n0 14.245 14.245 14 245\n1 14.244 14.244 14 244\n2 14.243 14.243 14 243\n3 14.242 14.242 14 242\n4 14.241 14.241 14 241\n5 14.240 14.240 14 240\n6 14.239 14.239 14 239\n7 14.246 14.246 14 246\n8 14.237 14.237 14 237\n9 14.267 14.267 14 267\n10 14.238 14.238 14 238\n11 14.247 14.247 14 247\n12 14.249 14.249 14 249\n13 14.248 14.248 14 248\n14 14.255 14.255 14 255\n15 14.251 14.251 14 251\n16 14.253 14.253 14 253\n17 14.254 14.254 14 254\n18 14.250 14.250 14 250\n19 14.252 14.252 14 252\n20 3.187 3.187 3 187\n21 3.180 3.180 3 180\n22 3.181 3.181 3 181\n23 3.182 3.182 3 182\n24 3.183 3.183 3 183\n25 3.184 3.184 3 184\n26 3.185 3.185 3 185\n27 3.186 3.186 3 186\n28 "14.65" "14.65" "14 65" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 72, 73

14.245. Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα.

14.245. Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require:

39. Tosefta, Megillah, 3.41 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 188

40. Pliny The Elder, Natural History, 27.57, 30.11, 30.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) •magic, christian and jewish rituals as Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 122; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

30.11. I find that a heavy cold clears up if the sufferer kisses a mule's muzzle. Pain in the uvula and in the throat is relieved by the dung, dried in shade, of lambs that have not yet eaten grass, uvula pain by applying the juice of a snail transfixed by a needle, so that the snail itself may be hung up in the smoke, and by the ash of swallows with honey. This also gives relief to affections of the tonsils. Gargling with ewe's milk is a help to tonsils and throat, as is a multipede beaten up, gargling with pigeon's dung and raisin wine, and also an external application of it with dried fig and soda. Sore throat and a running cold are relieved by snails — they should be boiled unwashed and with only the earth taken off crushed and given to drink in raisin wine; some hold that the snails of Astypalaea are the most efficacious — by their ash, and also by rubbing with a cricket or if anybody touches the tonsils with hands that have crushed a cricket. 30.13. Good treatment for pains in the shoulder is weasel ash and wax. Rubbing with ants' eggs prevents hair in the armpits of children, and dealers, to delay growth of downy hair on adolescents, use blood that comes from the testicles of lambs when they are castrated. Applications of this blood after the hair has been pulled out also do away with the rank smell of the armpits.

41. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

16.2. During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city.

42. Mishnah, Berachot, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shema rituals, of jewish commitments Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 222

1.5. מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת, עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר (דברים טז) לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ, הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ, הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים, יְמֵי חַיֶּיךָ, הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ, לְהָבִיא לִימוֹת הַמָּשִׁיחַ:

1.5. They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: \"Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.

43. Juvenal, Satires, 6.546 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

44. New Testament, Ephesians, 2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 214

2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,

2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;

45. New Testament, Apocalypse, 22.8-22.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 129

22.8. Κἀγὼ Ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα. 22.9. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῷ θεῷ προσκύνησον.

22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. 22.9. He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God."

46. Clement of Rome, 1 Clement, 1.1, 3.4, 4, 5, 6, 7.4, 7.5-8.5, 9.1, 14.1, 30.1, 35.5, 38.2, 39.1, 47.6, 51.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 19

51.1. Ὅσα οὖν παρεπέσαμεν καὶ ἐποιήσαμεν δια τινας παρεμπτώσεις The text is doubtful: dia\ ta\s paremptw/seis Clem., propler #3uaedant incuraiones L, the e#3uivalent of dia\ ta\s paremptw/seis tinw=n (ta\s) *k, dia\ tino\s tw=n ACS. τοῦ ἀντικειμένου, ἀξιώσωμεν ἀφεθῆναι ἡμῖν. καὶ ἐκεῖνοι δέ, οἵτινες ἀρχηγοὶ στάσεως καὶ διχοστασίας ἐγενήθησαν, ὀφείλουσιν τὸ κοινὸν τῆς ἐλπίδος σκοπεῖν.

47. New Testament, Matthew, 6.9-6.11, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish succession, ritual and legal observance Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 138; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 214

6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω·

6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 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.'

48. New Testament, Romans, 5.12, 7.12, 9.27-9.29, 14.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance •rituals, jewish, Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 19, 204, 214; Huttner, Early Christianity in the Lycus Valley (2013) 125

5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 7.12. ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 9.27. Ἠσαίας δὲ κράζει ὑπὲρ τοῦ ἸσραήλἘὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπό λιμμα σωθήσεται· 9.28. λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς. 9.29. καὶ καθὼς προείρηκεν Ἠσαίας 14.17. οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ·

5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth." 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah." 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.

49. New Testament, Philippians, 2.25, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88

2.25. ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συνστρατιώτην μ́ου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ.

2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.

50. New Testament, Hebrews, 1.5-1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 129

1.5. Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων 1.6. ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1.7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 1.8. πρὸς δὲ τὸν υἱόν 1.9. 1.10. καί 1.11. 1.12. 1.13. πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1.14. οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν;

1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?" 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him." 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire." 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows." 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail." 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?" 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation?

51. New Testament, Luke, a b c d\n0 "18.1" "18.1" "18 1" (1st cent. CE - 1st cent. CE) Tagged with subjects: •ritual auspicium, jewish Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 277

52. New Testament, Colossians, 2.8, 2.16, 2.21-2.23, 3.12, 4.10-4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88, 124, 125, 128, 131

2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.21. Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, 2.22. ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων; 2.23. ἅτινά ἐστιν λόγον μὲν ἔχοντα σο φίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ [καὶ] ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός. 3.12. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν, 4.10. Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα,?̔περὶ οὗ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν?̓ 4.11. καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς, οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ θεοῦ, οἵτινες ἐγενήθησάν μοι παρηγορία. 4.12. ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ Ἰησοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα σταθῆτε τέλειοι καὶ πεπληροφορημένοι ἐν παντὶ θελήματι τοῦ θεοῦ.

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 2.21. "Don't handle, nor taste, nor touch" 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him"), 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me. 4.12. Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.

53. New Testament, Philemon, 23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88

54. New Testament, James, 3.14-4.12, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 19

55. New Testament, Galatians, 2.14, 4.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 128, 298

2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 4.14. καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε, ἀλλὰ ὡς ἄγγελον θεοῦ ἐδέξασθέ με, ὡς Χριστὸν Ἰησοῦν.

2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 4.14. That which was a temptation to you in my flesh,you didn't despise nor reject; but you received me as an angel of God,even as Christ Jesus.

56. Anon., Targum Onqelos, Deuteronomy 18.11, deuteronomy 18.11 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

57. Anon., Odes of Solomon, 11.10a-12a (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

58. Palestinian Talmud, Yoma, 3.8(40d) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 74

59. Palestinian Talmud, Shabbat, 3.4(6a), 3.4 (6a) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 175

60. Palestinian Talmud, Sanhedrin, 7.9(25b), 7.9 (25b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

61. Justin, First Apology, 14.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

62. Justin, Dialogue With Trypho, 8.4, 11.1-11.2, 18.2, 19.5-19.6, 20.4, 21.1, 23.1, 27.2-27.4, 30.1, 44.2, 45.3-45.4, 46.5, 47.1-47.4, 55.3, 55.10, 65.3, 68.8, 75.2, 76.3, 80.4, 85.3, 93.1-93.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202, 203, 204; Huttner, Early Christianity in the Lycus Valley (2013) 126, 129, 246; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 1

8.4. Εἰ οὖν καὶ ἐμοῦ θέλεις ἀκοῦσαι, φίλον γάρ σε ἤδη νενόμικα, πρῶτον μὲν περιτεμοῦ. εἶτα φύλαξον, ὡς νενόμισται, τὸ σάββατον καὶ τὰς ἑορτὰς καὶ τὰς νουμηνίας τοῦ θεοῦ, καὶ ἁπλῶς τὰ ἐν τῷ νόμῳ γεγραμμένα πάντα ποίει, καὶ τότε σοι ἴσως ἔλεος ἔσται παρὰ θεοῦ. Χριστὸς δέ, εἰ καὶ γεγένηται καὶ ἔστι που, ἄγνωστός ἐστι καἰ οὐδὲ αὐτός πω ἑαυτὸν ἐπίσταται οὐδὲ ἔχει δύναμίν τινα. μέχρις ἂν ἐλθὼν Ἡλίας χρίσῃ [fol. 58] αὐτὸν καὶ φανερὸν πᾶσι ποιήσῃ· ὑμεῖς δέ, ματαίαν ἀκοὴν παραδεξάμενοι, Χριστὸν ἑαυτοῖς τινα ἀναπλάσσετε καὶ αὐτοῦ χάριν τανῦν ἀσκόπως ἀπόλλυσθε. 11.1. Οὕτε ἔσται ποτὲ ἄλλος θεός, ὦ Τρύφων, οὔτε ἦν ἀπ᾿ αἰῶνος, ἐγὼ οὕτως πρὸς αὐτόν, πλὴν τοῦ πονήσαντος καὶ διατάξαντος τόδε τὸ πᾶν. Οὐδὲ ἄλλον μὲν ἡμῶν, ἄλλον δὲ ὑμῶν ἡγούμεθα θεόν, ἀλλ᾿ αὐτὸν ἐκεῖνον τὸν ἐξαγαγόντα τοὺς πατέρας ὑμῶν ἐκ γῆς Αἰγύπτου ἐν χειρὶ κραταιᾷ καὶ βραχίονι ὑψηλῷ [cf. Deut., v, 45, et Ps.. CXXXV. 12]· οὐδ᾿ εἰς ἄλλον τινὰ ἠλπίκαμεν. οὐ γὰρ ἔστιν, ἀλλ᾿ εἰς τοῦτον εἰς ὃν καὶ ὑμεῖς, τὸν θεὸν τοῦ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. Ἠλπίκαμεν δὲ οὐ διὰ Μωσέως οὐδὲ διὰ τοῦ νόμου· ἦ γὰρ ἂν τὸ αὐτὸ ὑμῖν ἐποιοῦμεν. 11.2. Νυνὶ δὲ ἀνέγνων γάρ, ὦ Τρύφων, ὅτι ἔσοιτο καὶ τελευταῖος νόμος καὶ διαθήκη κυριωτάτη πασῶν, ἣν νῦν δέον φυλάσσειν πάντας ἀνθρώπους, ὅσοι τῆς τοῦ θεοῦ κληρονομίας ἀντιποιοῦνται. Ὁ γὰρ ἐν Χωρὴβ παλαιὸς ἤδη νόμος καὶ ὑμῶν μόνων, ὁ δὲ πάντων ἁπλῶς· νόμος δὲ κατὰ νόμου τεθεὶς τὸν πρὸ αὐτοῦ ἔπαυσε, καὶ διαθήκη μετέπειτα γενομένη τὴν προτέραν ὁμοίως ἔστησεν. Αἰώνιός τε ἡμῖν νόμος [cf. Is., LV, 3; LXI, 8; JÉR., XXXII, 40] καὶ τελευταῖος ὁ Χριστὸς ἐδόθη καὶ ἡ διαθήκη πιστή, [fol. 60] μεθ᾿ ἣν οὐ νόμος, οὐ πρόσταγμα, οὐκ ἐντολή. 18.2. Λούσασθε οὖν καὶ νῦν καθαροὶ γένεσθε καὶ ἀφέλεσθε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν [cf. Is., I, 16], ὡς δὲ λούσασθαι ὑμῖν τοῦτο τὸ λουτρὸν κελεύει ὁ θεὸς καὶ περιτέμνεσθαι τὴν ἀληθινὴν περιτομήν. Ἡμεῖς γὰρ καὶ ταύτην ἂν τὴν περιτομὴν τὴν κατὰ σάρκα καὶ τὰ σάββατα καὶ τὰς ἑορτὰς πάσας ἁπλῶς ἐφυλάσσομεν, εἰ μὴ ἔγνωμεν δι᾿ ἣν αἰτίαν καὶ ὑμῖν προσετάγη, τουτέστι διὰ τὰς ἀνομίας ὑμῶν καὶ τὴν σκληροκαρδίαν. 19.5. Ὑμῖν οὖν μόνοις άναγκαία ἦν ἡ περιτομὴ αὕτη, ἵνα ὁ λαὸς οὐ λαὸς ᾖ καὶ τὸ ἔθνος οὐκ ἔθνος, ὡς καὶ Ὠσηέ [I, 9-10], εἶς τῶν δώδεκα προφητῶν, φησί. Καὶ γὰρ μὴ σαββατίσαντες οἱ προωνομασμένοι πάντες δίκαιοι τῷ θεῷ εὐηρέστησαν καὶ μετ᾿ αὐτοὺς Ἀβραὰμ καὶ οἱ τούτου υἱοὶ ἅπαντες μέχρι Μωσέως, ἐφ᾿ οὖ ἄδικος καὶ ἀχάριστος εἰς τὸν θεὸν ὁ λαὸς ὑμῶν ἐφάνη ἐν τῇ ἐρήμῳ μοσχοποιήσας, 19.6. Ὅθεν ὁ θεὸς ἁρμοσάμενος πρὸς τὸν λαὸν ἐκεῖνον καὶ θυσίας φέρειν ὡς πρὸς ὄνομα αὐτοῦ ἐνετείλατο, ἵνα μὴ εἰδωλολατρῆτε· ὅπερ οὐδὲ ἐφυλάξατε, ἀλλὰ καὶ τὰ τέκνα ὑμῶν ἐθύετε τοῖς δαιμονίοις. Καὶ σαββατίζειν οὖν ὑμῖν προστέταχεν, ἵνα μνήμην λαμβάνητε τοῦ θεοῦ· καὶ γὰρ ὁ λόγος αὐτοῦ τοῦτο σημαίνει λέγων· Τοῦ γινώσκειν ὅτι ἐγώ εἰμι ὁ θεὸς ὁ λυτρωσάμενος ὑμᾶς [EZ., XX, 12, 20]. 23.1. Ἐὰν δὲ ταῦτα οὕτως μὴ ὁμολογήσωμεν, συμβήσεται ἡμῖν [fol. 72] εἰς ἄτοπα ἐμπίπτειν νοήματα, ὡς τοῦ αὐτοῦ θεοῦ μὴ ὄντος τοῦ κατὰ τὸν Ἐνὼχ καὶ τοὺς ἄλλους πάντας, οἵ μήτε περιτομὴν τὴν κατὰ σάρκα ἔχοντες μήτε σάββατα ἐφύλαξαν μήτε δὲ τὰ ἅλλα, Μωσέως ἐντειλαμένου ταῦτα ποιεῖν, ἢ τὰ αὐτὰ αὐτὸν δίκαια μὴ ἀεὶ πᾶν γένος ἀνθρώπων βεβουλῆσθαι πράσσειν· ἅπερ γελοῖα καὶ ἀνόητα ὁμολογεῖν φαίνεται. 27.2. Κἀγώ· Οὐκ ὡς ἐναντιουμένων μοι τῶν τοιούτων [fol. 76] προφητειῶν, ὦ φίλοι, παρέλιπον αὐτάς, ἀλλὰ ὡς ὑμῶν νενοηκότων καὶ νοούντων ὅτι, κἂν διὰ πάντων τῶν προφητῶν κελεύῃ ὑμῖν τὰ αὐτὰ ποιεῖν ἃ καὶ διὰ Μωσέως ἐκέλευσε, διὰ τὸ σκληροκάρδιον ὑμῶν καὶ ἀχάριστον εἰς αὐτὸν ἀεὶ τὰ αὐτὰ βοᾷ, ἵνα κἂν οὕτως ποτὲ μετανοήσαντες εὐαρεστῆτε αὐτῷ, καὶ μήτε τὰ τέκνα ὑμῶν τοῖς δαιμονίοις θύητε [cf. Ps., CV, 37], μήτε ἦτε κοινωνοὶ κλεπτῶν καὶ φιλοῦντες δῶρα καὶ διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες καὶ κρίσει χήρας οὐ προσέχοντες, ἀλλ᾿ οὐδὲ πλήρεις τὰς χεῖρας αἵματος [cf. Is., I, 23, 15]. 30.1. Ἀλλὰ τῇ αὑτῶν κακίᾳ ἐγκαλεῖτε, ὅτι καὶ συκοφαντεῖσθαι δυνατός ἐστιν ὁ θεὸς ὑπὸ τῶν νοῦν μὴ ἐχόντων, ὡς τὰ αὐτὰ δίκαια μὴ πάντας ἀεὶ διδάξας. Πολλοῖς γὰρ ἀνθρώποις ἄλογα καὶ οὐκ ἄξια θεοῦ τὰ τοιαῦτα διδάγματα ἔδοξεν εἶναι, [fol. 78] μὴ λαβοῦσι χάριν τοῦ γνῶναι ὅτι τὸν λαὸν ὑμῶν πονηρευόμενον καὶ ἐν νόσῳ ψυχικῇ ὑπάρχοντα εἰς ἐπιστροφὴν καὶ μετάνοιαν τοῦ πνεύματος κέκληκε [cf. Ps., XVIII, 8], καὶ αἰώνιός ἐστι μετὰ τὸν Μωσέως θάνατον προελθοῦσα ἡ προφητεία [cf. ibid., 10]. 44.2. Οὐδεὶς γὰρ οὐδὲν ἐκείνων οὐδαμόθεν λαβεῖν ἔχει πλὴν οἱ τῇ γνώμῃ ἐξομοιωθέντες τῇ πίστει τοῦ Ἀβραὰμ καὶ ἐπιγνόντες τὰ μυστήρια πάντα, λέγω δὲ ὅτι τὶς μὲν ἐντολὴ εἰς θεοσέβειαν καὶ δικαιοπραξίαν διετέτακτο, τὶς δὲ ἐντολὴ καὶ πρᾶξις ὁμοίως εἴρητο ἢ εἰς μυστήριον τοῦ Χριστοῦ ἢ διὰ τὸ σκληροκάρδιον τοῦ λαοῦ [fol. 94] ὑμῶν. Καὶ ὅτι τοῦτό ἐστιν, ἐν τῷ Ἰεζεκιὴλ περὶ τούτου ἀποφαινόμενος ὁ θεὸς εἶπεν· Ἐὰν Νῶε καὶ Ἰακὼβ καὶ Δανιὴλ ἐξαιτήσωνται ἢ υἱοὺς ἢ θυγατέρας, οὐ μὴ δοθήσεται αὐτοῖς [EZ., XIV, 20]. 45.4. Ἐπεὶ οἳ τὰ καθόλου καὶ φύσει καὶ αἰώνια καλὰ ἐποίουν εὐάρεστοί εἰσι τῷ θεῷ, καὶ διὰ τοῦ Χριστοῦ τούτου ἐν τῇ ἀναστάσει ὁμοίως τοῖς προγενομένοις αὐτῶν δικαίοις, Νῶε καὶ Ἐνὼχ και Ἰακὼβ καὶ εἴ τινες ἄλλοι γεγόνασι, σωθήσονται σὺν τοῖς ἐπιγνοῦσι τὸν Χριστὸν τοῦτον τοῦ θεοῦ υἱόν, ὃς καὶ πρὸ ἑωσφόρου [Ps., CIX, 3] καὶ σελήνης [Ps., LXXI, 5] ἦν, καὶ διὰ τῆς παρθένου ταύτης τῆς ἀπὸ τοῦ γένους τοῦ Δαυῒδ γεννηθήναι σαρκοποιηθεὶς ὑπέμεινεν, ἵνα διὰ τῆς οἰκονομίας ταύτης ὁ πονηρευσάμενος τὴν ἀρχὴν ὄφις καὶ οἱ ἐξομοιωθέντες αὐτῷ ἄγγελοι κατα [fol. 95]λυθῶσι [cf. I JEAN, III, 8], καὶ ὁ θάνατος καταφρονηθῇ καὶ ἐν τῇ δευτέρᾳ αὐτοῦ τοῦ Χριστοῦ παρουσίᾳ ἀπὸ τῶν πιστευόντων αὐτῷ καὶ εὐαρέστως ζώντων παύσηται τέλεον, ὕστερον μηκέτ᾿ ὤν, ὅταν οἱ μὲν εἰς κρίσιν καὶ καταδίκην τοῦ πυρὸς ἀπαύστως κολάζεσθαι πεμφθῶσιν. οἱ δὲ ἐν ἀπαθείᾳ καὶ ἀφθαρσίᾳ καὶ ἀλυπίᾳ καὶ ἀθανασία συνῶσιν [cf. Apoc., XXI, 4]. 46.5. Κἀγὼ πάλιν· Διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν πάντα τὰ τοιαῦτα ἐντάλματα νοεῖτε τὸν θεὸν διὰ[fol. 96] Μωσέως ἐντειλάμενον ὑμῖν, ἵνα διὰ πολλῶν τούτων ὲν πάσῃ πράξει πρὸ ὀφθαλμῶν ἀεὶ ἔχητε τὸν θεὸν καὶ μήτε ἀδικεῖν μήτε ἀσεβεῖν ἄρχησθε. Καὶ γὰρ τὸ κόκκινον ῥάμμα περιτιθέναι αὐτοῖς ἐνετείλατο ὑμῖν [cf. Nomb., XV, 37-40 (?)], ἵνα διὰ τούτου μὴ λήθη ὑμᾶς λαμβάνῃ τοῦ θεοῦ, καὶ φυλακτήριον ἐν ὑμέσι λεπτοτάτοις γεγραμμένων χαρακτήρων τινῶν, ἃ πάντως ἅγια νοοῦμεν εἶναι, περικεῖσθαι ὑμᾶς ἐκέλευσε [cf. Exod., XIII, 9-16, et Deut., VI, 8; XI, 18 (?)], καὶ διὰ τούτων δυσωπῶν ὑμᾶς ἀεὶ μνήμην ἔχειν τοῦ θεοῦ, ἅμα τε καὶ ἔλεγχον ἐν ταῖς καρδίαις ὑμῶν. 47.1. Καὶ ὁ Τρύφων πάλιν· Ἐὰν δέ τις, εἰδὼς ὅτι ταῦτα οὕτως ἔχει, μετὰ τοῦ καὶ τοῦτον εἶναι τὸν Χριστὸν ἐπίστασθαι δηλονότι καὶ πεπιστευκέναι καὶ πείθεσθαι αὐτῷ. βούλεται καὶ ταῦτα φυλάσσειν, σωθήσεται; ἐπυνθάνετο. Κἀγώ· Ὡς μὲν ἐμοὶ δοκεῖ, ὦ Τρύφων, λέγω ὅτι σωθήσεται ὁ τοιοῦτος, ἐὰν μὴ τοὺς ἄλλους ἀνθρώπους, λέγω δὲ τοὺς ἀπὸ τῶν ἐθνῶν διὰ τοῦ Χριστοῦ ἀπὸ τῆς πλάνης περιτμηθέντας, ἐκ παντὸς πείθειν ἀγωνίζηται ταὐτὰ αὐτῷ φυλάσσειν, λέγων οὐ σωθήσεσθαι αὐτοὺς ἐὰν μὴ ταῦτα φυλάξωσιν, ὁποῖον ἐν ἀρχῇ τῶν λόγων καὶ σὺ ἔπραττες, ἀποφαινόμενος οὐ σωθήσεσθαί με ἐὰν μὴ ταῦτα φυλάξω. 47.2. Κἀκεῖνος· Διὰ τί οὖν εἶπας· Ὡς μὲν ἐμοί δοκεῖ, σωθήσεται ὁ τοιοῦτος, εἰ μήτι εἰσὶν οἱ λέγοντες ὅτι οὐ σωθήσονται οἱ τοιοῦτοι; Εἰσίν, ἀπεκρινάμην, ὦ Τρύφων, καὶ μηδὲ κοινωνεῖν ὁμιλίας ἢ ἑστίας τοῖς τοιούτοις τολμῶντες· οἷς ἐγὼ οὐ σύναινός εἰμι. Ἀλλ᾿ ἐὰν αὐτοὶ διὰ τὸ ἀσθενὲς τῆς γνώμης καὶ τὰ ὅσα δύνανται νῦν ἐκ τῶν Μωσέως, ἅ διὰ τὸ σκληροκάρδιον τοῦ λαοῦ νοοῦμεν διατετάχθαι, μετὰ τοῦ ἐπὶ τοῦτον τὸν Χριστὸν ἐλπίζειν καὶ τὰς αἰωνίους καὶ φύσει δικαιοπραξίας καὶ εὐσεβείας φυ[fol. 97]λάσσειν βούλωνται καὶ αἱρῶνται συζῆν τοῖς Χριστιανοῖς καὶ πιστοῖς, ὡς προεῖπον, μὴ πείθοντες αὐτοὺς μήτε περιτέμνεσθαι ὁμοίως αὐτοῖς μήτε σαββατίζειν μήτε ἄλλα ὅσα τοιαῦτά ἐστι τηρεῖν, καὶ προσλαμβάνεσθαι καὶ κοινωνεῖν ἁπάντων, ὡς ὁμοσπλάγχνοις καὶ ἀδελφοῖς, δεῖν ἀποφαίνομαι. 47.3. Ἐὰν δὲ οἱ ἀπὸ τοῦ γένους τοῦ ὑμετέρου πιστεύειν λέγοντες ἐπὶ τοῦτον τὸν Χριστόν, ὦ Τρύφων, ἔλεγον, ἐκ παντὸς κατὰ τὸν διὰ Μωσέως διαταχθέντα νόμον ἀναγκάζουσι ζῆν τοὺς ἐξ ἐθνῶν πιστεύοντας ἐπὶ τοῦτον τὸν Χριστὸν ἢ μὴ κοινωνεῖν αὐτοῖς τῆς τοιαύτης συνδιαγωγῆς αἱροῦνται, ὁμοίως καὶ τούτους οὐκ ἀποδέχομαι. 47.4. Τοὺς δὲ πειθομένους αὐτοῖς ἐπὶ τὴν ἔννομον πολιτείαν μετὰ τοῦ φυλάσσειν τὴν εἰς τὸν Χριστὸν τοῦ θεοῦ ὁμολογίαν καὶ σωθήσεσθαι ἴσως ὑπολαμβάνω. Τοὺς δὲ ὁμολογήσαντας καὶ ἐπιγνόντας τοῦτον εἶναι τὸν Χριστὸν καὶ ᾑτινιοῦν αἰτίᾳ μεταβάντας ἐπὶ τὴν ἔννομον πολιτείαν, ἀρνησαμένους ὅτι οὗτός ἐστιν ὁ Χριστός, καὶ πρὶν τελευτῆς μὴ μεταγνόντας, οὐδ᾿ ὅλως σωθήσεσθαι ἀποφαίνομαι. Καὶ τοὺς ἀπὸ τοῦ σπέρματος τοῦ Ἀβραὰμ ζῶντας κατὰ τὸν νόμον καὶ ἐπὶ τοῦτον τὸν Χριστὸν μὴ πιστεύοντας πρὶν τελευτῆς τοῦ βίου οὐ σωθήσεσθαι ὁμοίως ἀποφαίνομαι, καὶ μάλιστα τοὺς ἐν ταῖς συναγωγαῖς κατα[fol. 97]ναθεματίσαντας καὶ καταναθεματίζοντας τοὺς ἐπ᾿ αὐτὸν τοῦτον τὸν Χριστὸν πιστεύοντας ὅπως τύχωσι τῆς σωτηρίας καὶ τῆς τιμωρίας τῆς ἐν τῷ πυρὶ ἀπαλλαγῶσιν. 55.3. Κἀγώ· Οὐ ταύτας μὲν τὰς ἀποδείξεις ἔμελλον φέρειν, εἶπον, ὦ Τρύφων, δι᾿ ὧν καταδικάζεσθαι τοὺς ταῦτα καὶ τὰ τοιαῦτα προσκυνοῦντας ἐπίσταμαι, ἀλλὰ τοιαύτας πρὸς ἅς ἀντειπεῖν μὲν οὐδεὶς δυνήσεται. Ξέναι δέ σοι δόξουσιν εἶναι, καίπερ καθ᾿ ἡμέραν ἀναγινωσκόμεναι ὑφ᾿ ὑμῶν, ὡς καὶ ἐκ τούτου συνεῖναι ὑμᾶς ὅτι διὰ τὴν ὑμετέραν κακίαν ἀπέκρυψεν ὁ θεὸς ἀφ᾿ ὑμῶν τὸ δύνασθαι νοεῖν τὴν σοφίαν τὴν ἐν τοῖς λόγοις αὐτοῦ [cf. II Cor., III, 14], πλήν τινων, οἷς κατὰ χάριν τῆς πολυσπλαγχνίας αὐτοῦ, ὡς ἔφη Ἡσαΐας, ἐγκατέλιπε σπέρμα εἰς σωτηρίαν, ἵνα μὴ ὡς [fol. 105] Σοδομιτῶν καὶ Γομορραίων τέλεον καὶ τὸ ὑμέτερον γένος ἀπόληται [cf. Is., I, 9; X, 22. et Rom., IX, 27-29]. Προσέχετε τοιγαροῦν οἶσπερ μέλλω ἀναμιμνήσκειν ἀπὸ τῶν ἁγίων γραφῶν, οὐδὲ ἐξηγηθῆναι δεομένων ἀλλὰ μόνον ἀκουσθῆναι. 68.8. Ἃ γὰρ ἂν διαρρήδην ἐν ταῖς γραφαῖς φαίνονται ἐλέγχοντα αὐτῶν τὴν ἀνόητον καὶ φίλαυτον γνώμην, ταῦτα τολμῶσι λέγειν μὴ οὕτω γεγράφθαι· ἃ δ᾿ ἂν καὶ ἕλκειν πρὸς ἃς νομίζουσι δύνασθαι ἁρμόζειν πράξεις ἀνθρωπείους, ταῦτα οὐκ εἰς τοῦτον τὸν ἡμέτερον Ἰησοῦν Χριστὸν εἰρῆσθαι λέγουσιν, ἀλλ᾿ εἰς ὃν αὐτοὶ ἐξηγεῖσθαι ἐπιχειροῦσιν. Ὁποῖον καὶ τὴν γραφὴν ταύτην, περὶ ἧς ἡ νῦν ὁμιλία ἐστίν, ἐδίδαξαν ὑμᾶς λέγοντες εἰς Ἐζεκίαν αὐτὴν εἰρῆσθαι, ὅπερ, ὡς ὑπεσχόμην, ἀποδείξω ψεύδεσθαι αὐτούς. 75.2. Τίς οὖν εἰς τὴν γῆν εἰσήγαγε τοὺς πατέρας ὑμῶν; Ἤδη ποτὲ νοήσατε ὅτι ὁ ἐν τῷ ὀνόματι τούτῳ ἐπονομασθεὶς Ἰησοῦς, πρότερον Αὐσῆς καλούμενος. Εἰ γὰρ τοῦτο νοήσετε, καὶ ὅτι τὸ ὄνομα αὐτοῦ τοῦ εἰπόντος τῷ Μωσεῖ· τὸ γὰρ ὄνομά μου ἐστὶν ἐπ᾿ αὐτῷ [Exod., XXIII, 21 et cf. Nombr., XIII, 17], Ἰησοῦς ἦν, ἐπιγνώσεσθε. Καὶ γὰρ καὶ Ἰσραὴλ αὐτὸς ἦν καλούμενος, καὶ τὸν Ἰακὼβ τούτῳ τῷ ὀνόματι ὁμοίως μετωνομάκει [cf. Gen., XXXII, 25]. 76.3. Καὶ Ἡσαίας δὲ μεγάλης βουλῆς ἄγγελον αὐτὸν εἰπών [Is., IX, 6], οὐχὶ τούτων ὧνπερ ἐδίδαξεν ἐλθὼν διδάσκαλον αὐτὸν γεγενῆσθαι προεκήρυσσεν; Ἃ γὰρ μεγάλα [fol. 130] ἐβεβούλευτο ὁ πατὴρ εἴς τε πάντας τοὺς εὐαρέστους γενομένους αὐτῷ καἰ γενησομένους ἀνθρώπους, καὶ τοὺς ἀποστάντας τῆς βουλῆς αὐτοῦ ὁμοίως ἀνθρώπους ἢ ἀγγέλους, οὗτος μόνος ἀπαρακαλύπτως ἐδίδαξεν, εἰπών· 80.4. Εἰ γὰρ καὶ συνεβάλετε ὑμεῖς τισι λεγομένοις Χριστιανοῖς. καὶ τοῦτο μὴ ὁμολογοῦσιν, ἀλλὰ καὶ βλασφημεῖν τολμῶσι τὸν θεὸν Ἀβραὰμ καὶ τὸν θεὸν Ἰσαὰκ καὶ τὸν θεὸν Ἰακώβ. οἳ καὶ λέγουσι μὴ εἶναι νεκρῶν ἀνάστασιν, ἀλλὰ ἅμα τῷ ἀποθνήσκειν τὰς ψυχὰς αὐτῶν ἀναλαμβάνεσθαι εἰς τὸν οὐρανόν, μὴ ὑπολάβητε αὐτοὺς Χριστιανούς, ὥσπερ οὐδὲ Ἰουδαίους, ἄν τις ὀρθῶς ἐξετάσῃ, ὁμολογήσειεν εἶναι τοὺς Σαδδουκαίους ἢ τὰς ὁμοίας αἱρέσεις Γενιστῶν καὶ Μεριστῶν καὶ Γαλιλαίων καὶ Ἑλληνιανῶν καὶ Φαρισαίων καὶ Βαπτιστῶν (καὶ μὴ ἀηδῶς ἀκούσητέ μου πάντα ἃ φρονῶ λέγοντος), ἀλλὰ λεγομένους μὲν Ἰουδαίους καὶ τέκνα Ἀβραάμ, καὶ χείλεσιν ὁμολογοῦντας τὸν θεόν, ὡς αὐτὸς κέκραγεν ὁ θεός, τὴν δὲ καρδίαν πόρρω ἔχειν ἀπ᾿ αὐτοῦ [Is., XXIX, 13]. 85.3. Ἐὰν δὲ κατὰ παντὸς ὀνόματος τῶν παρ᾿ ὑμῖν γεγενημένων ἢ βασιλέων ἢ δικαίων ἢ προφητῶν ἢ πατριαρχῶν ἐξορκίζητε ὑμεῖς, οὐχ ὑποταγήσεται οὐδὲν τῶν δαιμονίων· ἀλλ᾿ εἰ ἄρα ἐξορκίζοι τις ὑμῶν κατὰ τοῦ θεοῦ Ἀβραὰμ καὶ θεοῦ Ἰσαὰκ καὶ θεοῦ Ἰακώβ, ἴσως ὑποταγήσεται. Ἢδη μέντοι οἱ ἐξ ὑμῶν ἐπορκισταὶ τῇ τέχνῃ, ὥσπερ καὶ τὰ ἔθνη, χρώμενοι ἐξορκίζουσι καὶ θυμιάμασι καὶ καταδέσμοις χρῶνται, εἶπον. 93.1. Τὰ γὰρ ἀεὶ καὶ δι᾿ ὅλου δίκαια καὶ πᾶσαν δικαιοσύνην παρέχει ἐν παντὶ γένει ἀνθρώπων, καὶ ἔστι πᾶν γένος γνωρίζον ὅτι μοιχεία κακὸν καὶ πορνεία καὶ ἀνδροφονία καὶ ὅσα ἄλλα τοιαῦτα. Κἂν πάντες πράττωσιν αὐτά, ἀλλ᾿ οὖν γε τοῦ ἐπίστασθαι ἀδικοῦντες, ὅταν πράττωσι ταῦτα, οὐκ ἀπηλλαγμένοι εἰσί, πλὴν ὅσοι ὑπὸ ἀκαθάρτου πνεύματος ἐμπεφορημένοι καὶ ἀνατροφῆς καὶ ἐθῶν φαύλων καὶ νόμων πονηρῶν διαφθαρέντες τὰς φυσικὰς ἐννοίας ἀπώλεσαν, μᾶλλον δὲ ἔσβεσαν ἢ ἐπεσχημένας ἔχουσιν.

63. Palestinian Talmud, Qiddushin, 3.8(64b), 3.8 (64b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 175

64. Palestinian Talmud, Moed Qatan, 3.7(83b), 3.7 (83b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 173

65. Anon., Sifre Deuteronomy, 170.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44, 173; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44, 173

66. Palestinian Talmud, Berachot, 6.2(10b), 6.2 (10b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 175

67. Palestinian Talmud, Avodah Zarah, 1.1(39c), 1.1 (39c) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 188

68. Numenius of Apamea, Fragments, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

69. Anon., Sifre Numbers, 112 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

112. " (Bamidbar 15:27) \"And if one soul sin (the sin of idolatry) in error\": Idolatry was in the category of all the mitzvoth — for which the individual brings a ewe-lamb or a she-goat; the leader (nassi), a he-goat; and the high-priest and beth-din, a bullock. And here (in respect to idolatry) Scripture removes them from their category, to have an individual, a Nassi, and the high-priest bring \"a she-goat of the first year as a sin-offering\" — for which reason this section was stated. You say that it speaks of idolatry, but perhaps it speaks of (any) one of all the mitzvoth written in the Torah! Would you say that? What is the subject under discussion? Idolatry! R. Yitzchak says: Scripture (here) speaks of idolatry. — But perhaps it speaks of (any) one of all the mitzvoth written in the Torah! — You reason as follows: The congregation was in the general category (of all of the mitzvoth, to bring a bullock), and (in respect to idolatry) its offerings were changed (to bring a bullock for a burnt-offering and a he-goat for a sin-offering.) And the individual was in the general category (of all the mitzvoth, etc.), and (in respect to idolatry) its offerings were changed, etc. Just as there (in respect to the congregation) Scripture speaks of idolatry; here, too, it is understood to be speaking of idolatry. \"And if one soul sin (the sin of idolatry) in error\": to exclude (from the offering) one who sins willfully (without witnesses or warning). For it would follow (otherwise), viz.: If \"light\" mitzvoth are liable (for an offering), willful (transgression) as unwitting, how much more the \"grave\" (transgression of idolatry)! It is, therefore, written \"in error\" — to exclude willful (transgression). \"he shall bring a she-goat of the first year as a sin-offering.\" This is a prototype, viz.: Wherever \"goat\" is written, it must be of the first year. (Ibid. 28) \"And the Cohein shall make atonement for the soul that is unwitting in sinning\": It is the sins that he has done (willfully), which have caused him to err. \"unwitting in sinning\": to exclude unwittingness of (its being) idolatry, (e.g., mistaking a church for a synagogue and bowing down to it.) For it would follow (otherwise), viz.: If he is liable (to bring an offering) for unwitting transgression of other mitzvoth, how much more so for the \"grave\" transgression of idolatry! It is, therefore, written \"unwitting in sinning,\" but not unwitting as to (its being) idolatry. \"to atone for him\": to exclude an instance of doubt (as to whether or not he had sinned). For it would follow (otherwise), viz.: If he must bring an offering for an instance of possible transgression of \"light\" mitzvoth, how much more so for an instance of possible transgression of idolatry (e.g., if there is a possibility of his having bowed down to an asheirah [a tree devoted to idolatry])! It is, therefore, written \"And he shall atone\" (implying that there has been a sin), to exclude (an instance of) doubt (as to whether a sin has been committed.) \"and he shall be forgiven\": absolute forgiveness, as with all of the other \"forgivings\" in the Torah, (even though the sin of idolatry [though unwitting] has been committed). (Ibid. 15:29) \"The native-born among the children of Israel, etc.\" What is the intent of this? Because it is written (Vayikra 24:22) \"All of the native-born in Israel shall sit in succoth,\" I might think that only Israelites are intended. Whence do I derive the same for proselytes? It is, therefore, written \"the native-born among the children of Israel and for the stranger that sojourns among them.\" This is a prototype: wherever \"native-born\" is written, proselytes are also included. Variantly: What is the intent of \"the native-born among the children of Israel\"? For it would follow otherwise, viz.: Israelites are commanded against idolatry, and gentiles are commanded against idolatry. If I have learned that Israelites bring (an offering) for unwitting idolatry, so, gentiles should bring an offering for unwitting idolatry. It is, therefore, written \"the native-born among the children of Israel\": Israelites bring (an offering) for unwitting idolatry, but not gentiles. (Ibid.) \"One Torah shall there be for you for him who acts unwittingly\": for the individual, and for the Nassi, and for the high-priest. For I would think (otherwise), viz.: Since the congregation bring a bullock for (unwitting transgression of) all of the mitzvoth, and the high-priest brings a bullock for transgression of all of the mitzvoth, then if I have learned about the congregation that just as they bring a bullock for all of the mitzvoth, so, they bring a bullock for idolatry, then the high-priest, (too,) who brings a bullock for all of the mitzvoth, should bring a bullock for idolatry. And, furthermore, it follows a fortiori, viz.: If (in the Yom Kippur service), where the congregation does not bring a bullock, the high-priest does bring a bullock, then here, (in unwitting transgression of idolatry), where the congregation does bring a bullock, how much more so should the high-priest bring a bullock! It is, therefore, written \"One Torah (a she-goat of the first year) shall there be for you\": for the individual, and for the Nassi, and for the high-priest. \"for him who acts unwittingly\": R. Yehudah b. Betheira says: One who acts unwittingly (re idolatry) is (in principle) like one who serves idolatry, viz.: Just as serving idolatry is distinct in that it is an act in which deliberate transgression is punishable by kareth (cutting-off [viz. Vayikra 20:3]), and unwitting transgression, by a sin-offering (viz. Bamidbar 16:27) so, (the act of) all who act unwittingly, (in order to be liable to a sin-offering), must be an act where deliberate transgression is punishable by kareth and unwitting transgression by a sin-offering.", , " (Bamidbar 15:30) \"And the soul who acts with a high hand\": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) \"And Reuven went in the days of the wheat harvest.\" And He should not have written (Ibid. 36:22) \"And the sister of Lotan was Timna.\" of one such as he it is written in the Tradition (Psalms 50:20) \"You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you\": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) \"I will reprove you and set (them) forth before your eyes.\" And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) \"Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon\": In the beginning, sin is like the strands of a spider's web, and, in the end, sin is as (\"stout\" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will \"pull along\" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah \"tows\" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) \"It is the L-rd whom he blasphemes (megadef).\" R. Eliezer b. Azaryah says: As a man would say to his neighbor: \"You have scraped out the dish (of food) and 'scraped' ('megaref,' similar to 'megadef') the 'dish' itself.\" (i.e., this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: \"You have scraped out the entire dish and left nothing in it.\" (Ibid.) \"and that soul will be cut off\": \"cutting-off\" connotes cessation (of the family line, i.e., he will be childless). \"that soul\": who acts deliberately. \"from the midst of its people\": but its people will remain at peace. (Ibid. 31) \"For the word of the L-rd he has despised\": This is a Sadducee. \"and His commandment he has broken\": This is a heretic. Variantly: \"For the word of the L-rd he has despised\": This is one who distorts the Torah. \"and His commandment he has broken\": This is one who breaks the covet of the flesh (circumcision, i.e., one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covet (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to \"thrust\" him from the world! Variantly: \"For the word of the L-rd he has despised\": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is \"For the word of the L-rd he has despised.\" Variantly: \"For the word of the L-rd he has despised\": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written \"For the word of the L-rd he has despised\" — the first commandment of the Omnipotent One — (Shemot 20:2-3) \"I am the L-rd your G-d … There shall be unto you no other gods before Me.\" (Bamidbar, Ibid.) \"cut off shall be cut off\": \"cut off\" — in this world; \"shall be cut off\" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) \"It is the L-rd whom he blasphemes; and that soul shall be cut off'? Are there three worlds? Rather, \"and that soul shall be cut off\" — in this world. \"cut off\" — in the world to come. \"cut off shall be cut off\" — Torah speaks in the language of man. (Ibid. 31) \"its transgression is in it\": All who die are atoned for by death; but this one, \"its transgression is in it.\" As it is written (Ezekiel 32:27) \"And their transgressions shall be upon their bones.\" — Even if they have repented? — It is, therefore, written (when) \"its transgression is in it,\" and not when he has repented. Similarly, (Devarim 32:5) \"They have corrupted themselves — not His children — their blemish\" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: \"its transgression is in it\": What is the intent of this? Because it is written (Shemot 20:5) \"He visits the iniquity of the fathers upon sons,\" I might think that (the father's sin of) idolatry, too, is visited upon sons \"until the third and fourth generation\"; it is, therefore, written (here, in respect to idolatry) \"its transgression is in it\" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This (\"its transgression is in it\") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) \"At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc.\" R. Shimon b. Elazar said: From here (\"its transgression is in it\") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written \"That soul shall be cut off; its transgression is in it.\" Let this not be stated (i.e., What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.",

70. Lucian, Gout, 171-173 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

71. Anon., Acts of Andrew, 14.43-15.22 (frg. in pap. copt. utrecht n. 1) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

72. Numenius of Apamea, Fragments, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

73. Anon., Leviticus Rabba, 26 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 208; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 208

74. Palestinian Talmud, Kiddushin, 3.8(64b), 3.8 (64b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 175

75. Anon., Targum Pseudo-Jonathan, Deuteronomy 18.11, deut. 18.11 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 73, 74

76. Irenaeus, Refutation of All Heresies, 1.13.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

77. Clement of Alexandria, Miscellanies, 5.6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 124

78. Clement of Alexandria, Exhortation To The Greeks, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

79. Clement of Alexandria, Christ The Educator, 3.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

80. Clement of Alexandria, Excerpts From Theodotus, 26.2-27.3, 27.1.1, 27.1.2, 27.1.3, 27.1.5, 27.1.6, 27.1.7, 27.1.8, 27.1.9, 27.1.10, 27.1.11, 27.1.12, 27.1.4, 27.3.1, 27.3.2, 27.3.3, 27.3.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347

81. Athenaeus, The Learned Banquet, 11.507d (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347

82. Anon., Qohelet Rabba, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 45, 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 45, 74

83. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

11.23. At once I set about acquiring those things myself or procuring them zealously through friends, while sparing no expense. Then the high-priest escorted by a band of devotees led me to the nearest baths, saying the occasion required it. When I had bathed according to the custom, he asked favour of the gods, and purified me by a ritual cleansing, sprinkling me with water. Then in the early afternoon he led me to the shrine again, and placed me at the Goddess' feet. He gave me certain orders too sacred for open utterance then, with all the company as witnesses, commanded me to curb my desire for food for the ten days following, to eat of no creature, and drink no wine. I duly observed all this with reverence and restraint, and now came the evening destined for my appearance before the Goddess. The sun was setting, bringing twilight on, when suddenly a crowd flowed towards me, to honour me with sundry gifts, in accord with the ancient and sacred rite. All the uninitiated were ordered to depart, I was dressed in a new-made robe of linen and the high-priest, taking me by the arm, led me into the sanctuary's innermost recess. And now, diligent reader, you are no doubt keen to know what was said next, and what was done. I'd tell you, if to tell you, were allowed; if you were allowed to hear then you might know, but ears and tongue would sin equally, the latter for its profane indiscretion, the former for their unbridled curiosity. Oh, I shall speak, since your desire to hear may be a matter of deep religious longing, and I would not torment you with further anguish, but I shall speak only of what can be revealed to the minds of the uninitiated without need for subsequent atonement, things which though you have heard them, you may well not understand. So listen, and believe in what is true. I reached the very gates of death and, treading Proserpine's threshold, yet passed through all the elements and returned. I have seen the sun at midnight shining brightly. I have entered the presence of the gods below and the presence of the gods above, and I have paid due reverence before them. 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.

84. Ptolemy, Epistle To Flora, 3.6, 5.5-5.15, 6.6, 7.8-7.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 214

85. Papyri, Papyri Graecae Magicae, 4.1086, 4.1085, 4.1084, 4.1083, 13.558, 4.1104, 4.1088, 4.1112, 4.1111, 4.1110, 4.1109, 4.1108, 13.412, 4.1107, 4.1106, 4.1105, 4.1103, 4.1102, 4.1087, 4.1101, 4.1099, 4.1098, 4.1097, 4.1096, 4.1095, 4.1094, 4.1093, 4.1092, 4.1091, 4.1090, 4.1089, 4.1100, 13.417, 4.1078, 13.419, 4.1027, 4.1028, 4.1029, 4.1030, 4.1031, 4.1032, 4.1033, 4.1034, 4.1035, 4.1036, 4.1037, 4.1038, 4.1039, 4.1040, 4.1041, 4.1042, 4.1043, 4.1044, 13.435, 13.434, 13.433, 4.1026, 4.1045, 4.1025, 4.1023, 13.440, 13.413, 13.414, 4.1009, 4.1010, 4.1011, 4.1012, 4.1013, 4.1014, 4.1015, 4.1016, 4.1017, 4.1018, 13.439, 13.438, 4.1019, 4.1020, 4.1021, 13.437, 13.436, 4.1022, 4.1024, 4.1046, 13.432, 4.1047, 4.1072, 4.1073, 4.1074, 4.1075, 4.1076, 4.1077, 4.1113, 4.1079, 4.1080, 4.1081, 4.1082, 13.429, 13.428, 13.427, 13.426, 13.425, 13.424, 13.423, 13.422, 13.421, 13.420, 4.1071, 4.1070, 4.1069, 4.1068, 4.1048, 4.1049, 4.1050, 4.1051, 4.1052, 4.1053, 4.1054, 4.1055, 4.1056, 4.1057, 13.418, 4.1058, 13.431, 4.1060, 4.1061, 4.1062, 4.1063, 13.430, 4.1064, 4.1065, 4.1066, 4.1067, 4.1059, 4.1114, 13.460, 7.541, 13.528, 13.529, 13.530, 13.531, 13.532, 13.533, 13.534, 13.535, 13.527, 13.536, 13.538, 13.539, 13.540, 13.541, 7.564, 7.565, 7.566, 7.567, 13.537, 7.568, 13.526, 13.524, 13.506, 13.507, 13.508, 13.509, 13.510, 13.511, 13.512, 13.513, 13.525, 13.514, 13.516, 13.517, 13.518, 13.519, 13.520, 13.521, 13.522, 13.523, 13.515, 7.569, 7.570, 7.571, 26-18, 26, 1-27, 13.546, 13.547, 13.548, 13.550, 13.551, 13.552, 13.553, 13.554, 13.555, 13.556, 13.557, 13.549, 14.17, 14.16, 13.542, 13.543, 13.544, 13.545, 7.572, 7.573, 7.574, 7.575, 7.576, 7.577, 7.578, 14.1, 1-3, 14.5, 14.6, 1-8, 13.505, 13.504, 13.503, 13.502, 7.555, 7.556, 7.557, 7.558, 7.559, 13.416, 7.560, 7.561, 7.554, 7.562, 13.451, 13.452, 13.453, 13.454, 13.455, 13.456, 13.457, 13.458, 7.563, 7.553, 7.552, 7.551, 7.542, 7.543, 7.544, 7.545, 7.546, 7.547, 7.548, 7.549, 7.550, 13.441, 13.442, 13.443, 13.444, 13.445, 13.446, 13.447, 13.448, 13.449, 13.450, 13.459, 7.540, 13.559, 13.462, 13.485, 13.486, 13.487, 13.488, 13.489, 13.490, 13.491, 13.492, 13.484, 13.493, 13.495, 4.1350, 13.496, 13.497, 13.498, 13.499, 13.500, 13.501, 13.494, 13.483, 13.482, 13.481, 13.463, 13.464, 13.465, 13.466, 13.467, 13.468, 13.469, 13.470, 13.471, 13.472, 13.473, 13.474, 13.475, 13.476, 13.477, 13.415, 13.478, 13.479, 13.480, 13.461, 13.411, 13.409, 4.990, 13.88, 13.89, 4.991, 4.992, 4.993, 4.994, 4.995, 4.996, 4.997, 4.998, 4.999, 4.1000, 4.1001, 4.1002, 4.1003, 4.989, 4.988, 4.987, 4.986, 13.103, 13.102, 13.101, 13.100, 13.99, 13.98, 4.972, 4.973, 4.974, 4.1004, 4.975, 4.977, 4.978, 4.979, 4.980, 4.981, 4.982, 4.983, 4.984, 4.985, 4.976, 4.1005, 4.1006, 4.1007, 13.104, 13.90, 13.91, 4.1008, 13.105, 13.106, 13.107, 4.960, 4.961, 4.962, 4.967, 4.968, 4.969, 4.970, 4.971, 4.963, 4.965, 13.108, 4.964, 4.966, 13.121, 13.120, 13.119, 13.118, 13.116, 13.115, 13.114, 13.113, 13.112, 13.111, 13.110, 13.109, 13.117, 13.92, 13.93, 13.94, 13.96, 13.95, 13.97, 4.959, 4.958, 4.957, 13.348, 13.347, 13.346, 13.345, 13.344, 13.343, 13.342, 13.341, 13.340, 13.339, 13.338, 13.337, 13.336, 13.335, 13.334, 13.333, 13.332, 13.331, 13.330, 13.349, 13.350, 13.351, 13.352, 13.372, 13.371, 13.370, 13.369, 13.368, 13.367, 13.366, 13.365, 13.364, 13.329, 13.363, 13.361, 13.360, 13.359, 13.358, 13.357, 13.356, 13.355, 13.354, 13.353, 13.362, 13.328, 13.327, 13.326, 13.301, 13.300, 13.299, 13.298, 13.297, 13.296, 13.295, 13.294, 13.293, 13.302, 13.292, 13.290, 13.289, 13.288, 13.287, 13.286, 13.285, 13.284, 13.283, 13.282, 13.291, 13.373, 13.303, 13.305, 13.325, 13.324, 13.323, 13.322, 13.321, 13.320, 13.319, 13.318, 13.317, 13.304, 13.316, 13.314, 13.313, 13.312, 13.311, 13.310, 13.309, 13.308, 13.307, 13.306, 13.315, 13.374, 13.375, 13.376, 4.1354, 4.1355, 4.1356, 4.1357, 4.1358, 4.1359, 4.1360, 4.1361, 4.1362, 4.1353, 4.1363, 4.1365, 4.1366, 4.1367, 4.1368, 4.1369, 4.1370, 4.1371, 4.1372, 4.1373, 4.1364, 4.1374, 4.1352, 13.388, 13.408, 13.407, 13.406, 13.405, 13.404, 13.403, 13.402, 13.401, 13.400, 4.1351, 13.399, 13.397, 13.396, 13.395, 13.394, 13.393, 13.392, 13.391, 13.390, 13.389, 13.398, 13.281, 4.1375, 7.260, 7.931, 7.932, 7.933, 7.934, 7.935, 7.936, 7.937, 7.938, 7.939, 7.930, 13.387, 13.385, 13.384, 13.383, 13.382, 13.381, 13.380, 13.379, 13.378, 13.377, 13.386, 4.1376, 7.725, 7.723, 7.261, 7.262, 7.263, 7.264, 7.381, 7.51, 7.605, 7.606, 7.607, 7.724, 7.608, 7.649, 7.715, 7.716, 7.717, 7.718, 7.719, 7.720, 7.721, 7.722, 7.609, 13.280, 13.279, 13.278, 13.157, 13.156, 13.155, 13.154, 13.153, 13.152, 13.151, 13.150, 13.149, 13.158, 13.148, 13.146, 13.145, 13.144, 13.143, 13.142, 13.141, 13.140, 13.147, 13.139, 13.159, 13.161, 13.181, 13.180, 13.179, 13.178, 13.177, 13.176, 13.175, 13.174, 13.173, 13.160, 13.172, 13.170, 13.169, 13.168, 13.167, 13.166, 13.165, 13.164, 13.163, 13.162, 13.171, 13.182, 13.138, 13.136, 4.937, 4.938, 4.939, 4.940, 4.941, 4.942, 4.943, 4.944, 4.945, 4.936, 4.946, 4.948, 4.949, 4.950, 4.951, 4.952, 4.953, 4.954, 4.955, 4.956, 4.947, 13.137, 4.935, 4.933, 13.135, 13.134, 13.133, 13.132, 13.131, 13.130, 13.129, 13.128, 13.127, 4.934, 13.126, 13.124, 13.123, 13.122, 4.930, 4.931, 4.932, 13.125, 13.410, 13.183, 13.185, 13.253, 13.252, 13.251, 13.250, 13.249, 13.248, 13.247, 13.246, 13.245, 13.254, 13.244, 13.242, 13.241, 13.240, 13.239, 13.238, 13.237, 13.236, 13.235, 13.234, 13.243, 13.233, 13.255, 13.257, 13.277, 13.276, 13.275, 13.274, 13.273, 13.272, 13.271, 13.270, 13.269, 13.256, 13.268, 13.266, 13.265, 13.264, 13.263, 13.262, 13.261, 13.260, 13.259, 13.258, 13.267, 13.184, 13.232, 13.230, 13.205, 13.204, 13.203, 13.202, 13.201, 13.200, 13.199, 13.198, 13.197, 13.206, 13.196, 13.194, 13.193, 13.192, 13.191, 13.190, 13.189, 13.188, 13.187, 13.186, 13.195, 13.231, 13.207, 13.209, 13.229, 13.228, 13.227, 13.226, 13.225, 13.224, 13.223, 13.222, 13.221, 13.208, 13.220, 13.218, 13.217, 13.216, 13.215, 13.214, 13.213, 13.212, 13.211, 13.210, 13.219, 4.797, 4.798, 4.799, 4.800, 4.801, 4.802, 4.803, 4.804, 4.805, 4.806, 4.807, 4.808, 4.809, 4.810, 4.811, 4.812, 4.813, 4.814, 4.815, 4.796, 4.816, 4.795, 4.793, 4.774, 4.775, 4.776, 4.777, 4.778, 4.779, 4.780, 4.781, 4.782, 4.783, 4.784, 4.785, 4.786, 4.787, 4.788, 4.789, 4.790, 4.791, 4.792, 4.794, 4.773, 4.817, 4.819, 12.207, 12.208, 12.209, 12.210, 12.211, 12.212, 12.213, 12.214, 12.215, 12.216, 12.217, 12.218, 12.219, 12.220, 12.221, 12.222, 12.223, 12.224, 12.225, 12.206, 4.818, 12.205, 12.203, 4.820, 4.821, 4.822, 4.823, 4.824, 4.825, 4.826, 4.827, 4.828, 4.829, 7.516, 7.7, 12.175, 12.201, 12.202, 12.204, 4.772, 4.771, 4.770, 4.704, 4.705, 4.706, 4.707, 4.708, 4.709, 4.710, 4.711, 4.712, 4.713, 4.714, 4.715, 4.716, 4.717, 4.718, 4.719, 4.720, 4.721, 4.722, 4.703, 4.723, 4.702, 4.700, 4.681, 4.682, 4.683, 4.684, 4.685, 4.686, 4.687, 4.688, 4.689, 4.690, 4.691, 4.692, 4.693, 4.694, 4.695, 4.696, 4.697, 4.698, 4.699, 4.701, 4.724, 4.725, 4.726, 4.751, 4.752, 4.753, 4.754, 4.755, 4.756, 4.757, 4.758, 4.759, 4.760, 4.761, 4.762, 4.763, 4.764, 4.765, 4.766, 4.767, 4.768, 4.769, 4.750, 4.749, 4.748, 4.747, 4.727, 4.728, 4.729, 4.730, 4.731, 4.732, 4.733, 4.734, 4.735, 12.226, 4.736, 4.738, 4.739, 4.740, 4.741, 4.742, 4.743, 4.744, 4.745, 4.746, 4.737, 12.227, 12.228, 12.229, 5.153, 5.152, 5.151, 5.150, 5.149, 5.148, 5.147, 5.146, 5.145, 5.144, 5.143, 5.142, 5.141, 5.140, 5.139, 5.138, 5.137, 5.136, 5.135, 5.154, 5.134, 5.155, 5.157, 12.192, 12.191, 12.190, 5.172, 5.171, 5.170, 5.169, 5.168, 5.167, 5.166, 5.165, 5.164, 5.163, 5.162, 5.161, 5.160, 5.159, 5.158, 5.156, 5.133, 5.132, 5.131, 5.106, 5.105, 5.104, 5.103, 5.102, 5.101, 5.100, 5.99, 5.98, 5.97, 5.96, 4.302, 7.301, 7.452, 7.453, 7.468, 7.490, 5.107, 5.108, 5.109, 5.110, 5.130, 5.129, 5.128, 5.127, 5.126, 5.125, 5.124, 5.123, 5.122, 5.121, 5.119, 5.118, 5.117, 5.116, 5.115, 5.114, 5.113, 5.112, 5.111, 5.120, 4.680, 36.295, 36.297, 12.253, 12.254, 12.255, 12.256, 12.257, 12.258, 12.259, 12.260, 12.261, 12.262, 12.263, 12.264, 12.265, 12.266, 12.267, 12.268, 12.269, 5.297, 5.296, 12.252, 5.295, 12.251, 12.249, 12.230, 12.231, 12.232, 12.233, 12.234, 12.235, 12.236, 12.237, 12.238, 12.239, 12.240, 12.241, 12.242, 12.243, 12.244, 12.245, 12.246, 12.247, 12.248, 12.250, 5.294, 5.293, 5.292, 3.267, 3.266, 3.265, 3.264, 36.311, 36.310, 36.309, 36.308, 36.307, 36.306, 36.305, 36.304, 36.303, 36.302, 36.301, 36.300, 36.299, 36.298, 3.268, 3.269, 3.270, 3.271, 5.291, 5.266, 5.265, 5.264, 5.263, 5.262, 5.261, 5.260, 5.259, 36.296, 5.258, 5.256, 3.331, 3.330, 3.329, 3.328, 3.275, 3.274, 3.273, 3.272, 5.257, 4.679, 4.678, 4.677, 3.115, 3.116, 3.117, 3.118, 3.119, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 3.126, 3.127, 3.128, 3.129, 3.130, 3.131, 3.132, 3.133, 3.114, 3.134, 3.113, 3.111, 3.92, 3.93, 3.94, 3.95, 3.96, 3.97, 3.98, 3.99, 3.100, 3.101, 3.102, 3.103, 3.104, 3.105, 3.106, 3.107, 3.108, 3.109, 3.110, 3.112, 3.135, 3.136, 3.137, 3.162, 3.163, 3.164, 4.475, 4.476, 4.477, 4.478, 4.479, 4.480, 4.481, 4.482, 4.483, 4.484, 4.485, 4.486, 4.487, 4.488, 4.489, 4.490, 3.161, 3.160, 3.159, 3.158, 3.138, 3.139, 3.140, 3.141, 3.142, 3.143, 3.144, 3.145, 3.146, 3.91, 3.147, 3.149, 3.150, 3.151, 3.152, 3.153, 3.154, 3.155, 3.156, 3.157, 3.148, 4.491, 3.90, 3.88, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 3.21, 3.41, 3.20, 3.18, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.19, 3.42, 3.43, 3.44, 3.69, 3.70, 3.71, 3.72, 3.73, 3.74, 3.75, 3.76, 3.77, 3.78, 3.79, 3.80, 3.81, 3.82, 3.83, 3.84, 3.85, 3.86, 3.87, 3.68, 3.67, 3.66, 3.65, 3.45, 3.46, 3.47, 3.48, 3.49, 3.50, 3.51, 3.52, 3.53, 3.89, 3.54, 3.56, 3.57, 3.58, 3.59, 3.60, 3.61, 3.62, 3.63, 3.64, 3.55, 7.491, 4.492, 4.494, 4.611, 4.612, 4.613, 4.614, 4.615, 4.616, 4.617, 4.618, 4.619, 4.620, 4.621, 4.622, 4.623, 4.624, 4.625, 4.626, 4.627, 4.628, 4.629, 4.610, 4.630, 4.609, 4.607, 4.588, 4.589, 4.590, 4.591, 4.592, 4.593, 4.594, 4.595, 4.596, 4.597, 4.598, 4.599, 4.600, 4.601, 4.602, 4.603, 4.604, 4.605, 4.606, 4.608, 4.631, 4.632, 4.633, 4.658, 4.659, 4.660, 4.661, 4.662, 4.663, 4.664, 4.665, 4.666, 4.667, 4.668, 4.669, 4.670, 4.671, 4.672, 4.673, 4.674, 4.675, 4.676, 4.657, 4.656, 4.655, 4.654, 4.634, 4.635, 4.636, 4.637, 4.638, 4.639, 4.640, 4.641, 4.642, 4.587, 4.643, 4.645, 4.646, 4.647, 4.648, 4.649, 4.650, 4.651, 4.652, 4.653, 4.644, 4.493, 4.586, 4.584, 4.518, 4.519, 4.520, 4.521, 4.522, 4.523, 4.524, 4.525, 4.526, 4.527, 4.528, 4.529, 4.530, 4.531, 4.532, 4.533, 4.534, 4.535, 4.536, 4.517, 4.537, 4.516, 4.514, 4.495, 4.496, 4.497, 4.498, 4.499, 4.500, 4.501, 4.502, 4.503, 4.504, 4.505, 4.506, 4.507, 4.508, 4.509, 4.510, 4.511, 4.512, 4.513, 4.515, 4.538, 4.539, 4.540, 4.565, 4.566, 4.567, 4.568, 4.569, 4.570, 4.571, 4.572, 4.573, 4.574, 4.575, 4.576, 4.577, 4.578, 4.579, 4.580, 4.581, 4.582, 4.583, 4.564, 4.563, 4.562, 4.561, 4.541, 4.542, 4.543, 4.544, 4.545, 4.546, 4.547, 4.548, 4.549, 4.585, 4.550, 4.552, 4.553, 4.554, 4.555, 4.556, 4.557, 4.558, 4.559, 4.560, 4.551, 7.505, 7.506, 7.507, 20.19, 13.573, 13.572, 13.571, 13.570, 13.569, 13.568, 13.567, 13.566, 13.565, 13.564, 13.563, 13.562, 13.561, 13.560, 13.574, 13.575, 13.577, 13.643, 13.642, 13.641, 13.640, 13.639, 13.638, 13.637, 13.636, 13.635, 13.634, 13.633, 13.632, 13.631, 13.630, 13.629, 13.628, 13.627, 13.626, 13.625, 13.644, 13.624, 13.645, 14.11, 20.18, 20.17, 20.16, 20.15, 20.14, 20.13, 20.12, 20.11, 20.10, 20.9, 20.8, 20.7, 20.6, 20.5, 20.4, 20, 13.646, 13.623, 13.622, 13.621, 13.596, 13.595, 13.594, 13.593, 13.592, 13.591, 13.590, 13.589, 13.588, 13.587, 13.586, 13.585, 13.584, 13.583, 13.582, 13.581, 13.580, 13.579, 13.578, 13.597, 13.598, 13.599, 13.600, 13.620, 13.619, 13.618, 13.617, 13.616, 13.615, 13.614, 13.613, 13.612, 13.576, 13.611, 13.609, 13.608, 13.607, 13.606, 13.605, 13.604, 13.603, 13.602, 13.601, 13.610, 5.18, 5.17, 5.16, 5.15, 5.14, 5.13, 5.12, 5.11, 5.10, 5.9, 5.8, 5.7, 5.6, 5.5, 5.4, 5.3, 5.2, 5.1, 4.1643, 5.19, 4.12, 5.20, 5.22, 5.41, 5.40, 5.39, 5.38, 5.37, 5.36, 5.35, 5.34, 5.33, 5.32, 5.31, 5.30, 5.29, 5.28, 5.27, 5.26, 5.25, 5.24, 5.23, 5.21, 4.1195, 4.1147, 4.1146, 5.42, 5.43, 5.45, 7.593, 7.594, 7.595, 7.596, 7.597, 7.598, 7.599, 7.600, 7.601, 7.602, 7.603, 7.604, 7.610, 7.611, 7.612, 7.539, 7.527, 7.508, 7.509, 7.510, 7.511, 7.512, 7.513, 7.514, 7.515, 7.517, 7.518, 7.519, 7.520, 7.521, 7.522, 7.523, 7.524, 7.525, 7.526, 7.528, 7.613, 7.614, 7.615, 6, 13, 8-10, 14.7, 17, 12-13, 5.467, 5.466, 5.53, 5.52, 5.51, 5.50, 5.49, 5.48, 5.47, 5.46, 31, 14.18, 14.28, 7.616, 7.617, 7.618, 7.619, 7.628, 7.629, 7.630, 7.631, 7.632, 5.44, 7.633, 7.635, 7.636, 7.645, 7.646, 7.652, 7.653, 7.654, 7.634, 4.460, 4.461, 4.462, 4.463, 4.2524, 4.2819, 4.2820, 14.23, 4.1801, 4.1762, 2.121, 4.459, 4.458, 4.457, 4.456, 1.164, 4.438, 4.439, 4.440, 4.441, 4.442, 4.443, 4.444, 4.445, 4.447, 4.448, 4.449, 4.450, 4.451, 4.452, 4.453, 4.454, 4.455, 4.446, 4.67, 7.488, 7.487, 7.486, 7.485, 7.484, 7.483, 7.482, 7.489, 7.481, 7.479, 7.478, 7.249, 7.248, 7.247, 7.246, 7.245, 7.480, 7.244, 7.665, 7.681, 7.680, 7.679, 7.678, 7.677, 7.676, 7.675, 7.664, 7.674, 7.672, 7.671, 7.670, 7.669, 7.668, 7.667, 7.666, 7.673, 7.682, 7.243, 7.241, 4.1732, 4.1731, 4.1730, 4.1729, 4.1728, 4.1727, 4.1726, 4.1733, 4.1725, 4.1723, 4.1722, 4.1721, 4.1720, 4.1719, 4.1718, 4.1717, 4.1724, 7.242, 4.1734, 4.1736, 7.240, 7.239, 7.238, 7.237, 4.1748, 4.1747, 4.1746, 4.1735, 4.1745, 4.1743, 4.1742, 4.1741, 4.1740, 4.1739, 4.1738, 4.1737, 4.1744, 7.683, 7.684, 7.685, 14.27, 7.714, 7.713, 7.712, 7.711, 7.709, 7.708, 7.707, 7.706, 7.705, 7.704, 7.703, 7.710, 7.726, 4.1716, 4.929, 4.928, 4.927, 7.234, 7.233, 7.232, 7.231, 7.230, 7.229, 7.228, 7.235, 7.227, 7.225, 7.224, 7.223, 7.222, 6.1-47+II, 5.458, 5.457, 7.226, 5.456, 7.236, 4.863, 4.862, 4.861, 4.860, 4.859, 4.857, 4.856, 4.858, 5.455, 5.454, 5.453, 5.452, 5.451, 5.450, 5.449, 5.448, 5.447, 5.446, 5.445, 5.444, 5.443, 5.442, 5.441, 5.440, 4.864, 4.865, 4.867, 4.915, 4.914, 4.913, 4.912, 4.911, 4.910, 4.909, 4.916, 4.908, 4.906, 4.905, 4.904, 4.903, 4.902, 4.901, 4.907, 4.917, 4.919, 4.926, 4.918, 4.925, 4.924, 4.923, 4.922, 4.921, 4.920, 4.883, 4.882, 4.881, 4.880, 4.879, 4.878, 4.877, 4.884, 4.876, 4.874, 4.873, 4.872, 4.871, 4.870, 4.869, 4.868, 4.875, 4.885, 4.886, 4.887, 4.900, 4.899, 4.898, 4.897, 4.896, 4.895, 4.894, 4.893, 4.892, 4.891, 4.890, 4.889, 4.888, 4.866, 4.1816, 4.1795, 4.1794, 4.1793, 4.1792, 4.1791, 4.1790, 4.1789, 4.1796, 4.1788, 4.1786, 4.1785, 4.1784, 4.1783, 4.1782, 4.1781, 4.1780, 4.1787, 4.1797, 4.1799, 4.1815, 4.1814, 4.1813, 4.1812, 4.1811, 4.1810, 4.1809, 4.1798, 4.1808, 4.1806, 4.1805, 4.1804, 4.1803, 4.1802, 4.1800, 4.1807, 4.1849, 4.1848, 4.1847, 4.1846, 4.1845, 4.1844, 4.1843, 4.1850, 4.1842, 4.1840, 4.1839, 4.1838, 4.1837, 4.1836, 4.1835, 4.1834, 4.1841, 4.1833, 4.1851, 4.1853, 4.1869, 4.1868, 4.1867, 4.1866, 4.1865, 4.1864, 4.1863, 4.1852, 4.1862, 4.1860, 4.1859, 4.1858, 4.1857, 4.1856, 4.1855, 4.1854, 4.1861, 4.1832, 4.1831, 4.1830, 4.1829, 4.1828, 4.1827, 4.1826, 4.1825, 4.1824, 4.1823, 4.1822, 4.1821, 4.1820, 4.1818, 4.1817, 4.1779, 4.1778, 4.1777, 4.1776, 2.158, 4.1755, 4.1754, 4.1753, 4.1752, 4.1751, 4.1750, 4.1749, 4.1756, 4.1757, 4.1759, 4.1775, 4.1774, 4.1773, 4.1772, 4.1771, 4.1770, 4.1769, 4.1758, 4.1768, 4.1766, 4.1765, 4.1764, 4.1763, 4.1761, 4.1760, 4.1767, 4.1870, 4.854, 4.853, 4.852, 4.851, 4.850, 4.855, 4.3086, 4.3087, 4.3088, 4.3089, 4.3090, 4.3091, 4.3092, 4.3094, 4.3093, 4.3095, 4.3096, 4.3097, 4.3098, 4.3099, 4.3100, 13.38, 13.39, 1.255, 1.256, 1.257, 1.258, 1.259, 1.260, 1.261, 1.254, 1.262, 4.2661, 7.620, 7.621, 7.622, 13.69, 13.70, 4.2599, 13.71, 1.253, 1.251, 1.222, 1.223, 1.224, 1.225, 1.226, 1.252, 1.227, 1.229, 1.230, 1.231, 1.247, 1.248, 1.249, 1.250, 1.228, 7.696, 7.695, 4.3101, 4.3102, 4.3103, 4.3104, 4.3105, 4.3106, 4.3107, 4.3108, 4.3109, 4.3110, 4.3111, 4.3112, 4.3114, 4.3115, 4.3116, 4.3117, 4.3118, 4.3119, 4.3113, 4.3120, 4.3121, 4.3122, 4.3123, 4.3124, 4.2140, 4.1819, 4.2142, 13.13, 13.12, 13.11, 13.10, 13.9, 13.8, 13.7, 13.14, 13.6, 13.4, 13.3, 13.2, 13.1, 13.5, 13.15, 13.17, 13.33, 13.32, 13.31, 13.30, 13.29, 13.28, 13.27, 13.16, 13.26, 13.24, 13.23, 13.22, 13.21, 13.20, 13.19, 13.18, 13.25, 7.363, 7.362, 7.361, 7.360, 7.359, 13.34, 13.35, 13.37, 7.369, 7.368, 7.366, 7.365, 7.364, 13.82, 13.81, 13.80, 13.79, 7.367, 13.78, 7.640, 7.639, 7.638, 7.637, 13.77, 13.76, 13.75, 13.53, 13.52, 13.51, 13.50, 13.49, 13.48, 13.47, 13.54, 13.46, 13.44, 13.43, 13.42, 13.41, 13.40, 13.45, 13.55, 13.56, 13.57, 13.74, 13.73, 13.72, 13.68, 13.67, 13.66, 13.65, 13.64, 13.63, 13.62, 13.61, 13.60, 13.59, 13.58, 13.36, 8.19, 8.20, 4.81, 4.82, 4.83, 4.84, 4.85, 4.86, 4.87, 8.21, 8.23, 8.39, 8.38, 8.37, 8.36, 8.35, 8.34, 8.33, 8.22, 8.32, 8.30, 8.29, 8.28, 8.27, 8.26, 8.25, 8.24, 8.31, 8.18, 8.17, 8.16, 8.15, 8.14, 8.13, 8.11, 8.10, 8.12, 4.2141, 8.40, 8.41, 8.42, 8.43, 12.143, 12.142, 12.141, 7.641, 12.140, 12.138, 8.59, 8.58, 8.57, 8.56, 8.55, 8.54, 8.53, 8.60, 8.52, 8.50, 8.49, 8.48, 8.47, 8.46, 8.45, 8.44, 8.51, 8.61, 8.62, 8.63, 12.137, 12.136, 12.135, 12.134, 12.133, 12.132, 12.131, 12.130, 12.129, 12.128, 12.127, 12.126, 12.125, 12.124, 12.123, 12.122, 12.121, 12.139, 7.642, 4.51, 4.50, 4.49, 4.48, 4.47, 4.46, 4.45, 4.52, 4.44, 7.843, 7.842, 7.841, 7.840, 7.839, 7.838, 7.837, 4.43, 7.836, 4.53, 4.54, 4.60, 13.87, 13.86, 13.85, 13.84, 4.59, 4.58, 13.83, 7.1010, 7.845, 7.844, 4.57, 4.56, 4.55, 7.1009, 7.835, 7.834, 7.833, 7.811, 7.810, 7.809, 7.808, 7.807, 7.806, 7.805, 7.812, 7.804, 7.802, 7.801, 7.800, 7.799, 7.798, 7.797, 7.796, 7.803, 7.813, 7.814, 7.815, 7.832, 7.831, 7.830, 7.829, 7.828, 7.827, 7.826, 7.825, 7.824, 7.823, 7.822, 7.821, 7.820, 7.819, 7.818, 7.817, 7.816, 4.61, 7.795, 4.62, 4.64, 8.99, 8.98, 8.97, 8.96, 8.95, 8.94, 8.93, 8.100, 8.92, 8.90, 8.89, 8.88, 8.87, 8.86, 8.85, 8.84, 8.91, 8.83, 8.101, 8.103, 14.4, 12.151, 12.150, 12.149, 12.148, 12.147, 12.146, 8.102, 12.145, 8.110, 8.109, 8.108, 8.107, 8.106, 8.105, 8.104, 12.144, 8.82, 8.81, 8.80, 7.1011, 4.80, 4.79, 4.78, 4.77, 4.76, 4.75, 7.1012, 4.74, 4.72, 4.71, 4.70, 4.69, 4.68, 4.66, 4.65, 4.73, 7.1013, 7.1014, 7.1015, 8.79, 8.78, 8.77, 8.76, 8.75, 8.74, 8.73, 8.72, 8.71, 8.70, 8.69, 8.68, 8.67, 8.66, 8.65, 8.64, 7.1016, 4.63, 7.755, 7.754, 7.753, 63.7, 63.6, 63.5, 63.4, 13.666, 10.41, 10.40, 10.39, 10.38, 10.37, 10.36, 10.42, 10.43, 10.50, 10.49, 10.48, 10.47, 10.46, 10.45, 10.44, 4.36, 4.35, 4.34, 4.33, 4.32, 4.31, 4.30, 4.37, 4.29, 4.27, 4.26, 4.25, 4.24, 4.23, 4.22, 4.21, 4.28, 4.38, 4.39, 4.40, 7.752, 7.751, 7.750, 7.749, 7.748, 7.747, 7.746, 7.745, 7.744, 7.743, 7.742, 7.741, 7.740, 4.42, 4.41, 4.20, 4.19, 4.17, 12, 4.16, 4.15, 4.14, 4.13, 4.11, 4.10, 4.9, 4.8, 4.7, 4.6, 4.5, 4.4, 4.3, 4.2, 4.1, 4.18, 4.3058, 14.10, 13-14, 13.942, 4.3013, 4.3012, 4.3011, 4.3014, 4.3015, 4.3017, 4.3049, 4.3048, 4.3047, 4.3046, 4.3045, 4.3044, 4.3043, 4.3050, 4.3042, 4.3040, 4.3039, 4.3038, 4.3037, 4.3036, 4.3185, 4.3035, 4.3041, 4.3034, 4.3051, 4.3053, 4.3191, 4.3190, 4.3189, 4.3188, 4.3187, 4.3186, 4.3063, 4.3052, 4.3062, 4.3060, 4.3059, 4.3057, 4.3056, 4.3055, 4.3054, 4.3061, 4.3016, 4.3033, 4.3031, 4.3175, 4.3174, 4.3173, 4.3172, 4.3176, 4.3019, 4.3018, 4.3032, 4.3177, 4.3179, 4.3030, 4.3029, 4.3028, 4.3027, 4.3026, 4.3025, 4.3024, 4.3178, 4.3023, 4.3021, 4.3020, 4.3184, 4.3183, 4.3182, 4.3181, 4.3180, 4.3022, 4.3192, 4.3193, 4.3194, 4.3195, 5.479, 5.478, 5.477, 5.476, 5.475, 5.474, 5.473, 5.480, 5.472, 5.470, 5.469, 5.468, 5.465, 5.464, 5.471, 5.463, 5.481, 5.483, 7.625, 7.624, 7.623, 5.482, 5.489, 5.488, 5.487, 5.486, 5.485, 5.484, 5.462, 5.460, 5.439, 5.438, 5.436, 5.435, 5.434, 5.433, 5.432, 5.431, 5.430, 5.437, 5.461, 5.459, 8.9, 8.8, 8.7, 8.5, 8.4, 8.3, 7.940, 7.941, 7.942, 7.943, 8.6, 7.944, 4.2143, 4.2144, 4.3007, 4.3008, 4.3009, 4.3010, 3.551, 4.218, 7.945, 8.1, 7.954, 7.955, 7.956, 7.957, 7.958, 7.959, 7.960, 7.953, 8.2, 7.952, 7.950, 7.627, 7.946, 7.626, 7.951, 7.947, 7.948, 7.949, 4.3085, 4.3083, 4.3082, 4.3081, 4.3080, 4.3079, 4.3078, 4.3077, 4.3084, 4.3076, 4.3075, 4.3073, 5.372, 5.371, 5.370, 4.3208, 4.3207, 4.3206, 4.3205, 5.373, 4.3204, 4.3202, 4.3201, 4.3200, 4.3199, 4.3198, 4.3197, 4.3196, 4.3203, 4.3074, 5.374, 5.376, 4.3072, 4.3071, 4.3070, 4.3069, 4.3068, 4.3067, 4.3066, 5.375, 4.3065, 5.383, 5.382, 5.381, 5.380, 5.379, 5.378, 5.377, 4.3064, 5.420, 5.419, 5.418, 5.417, 5.416, 5.415, 5.414, 5.421, 5.413, 5.411, 5.410, 5.409, 5.408, 5.407, 5.406, 5.405, 5.412, 5.404, 5.422, 5.424, 5.423, 5.429, 5.428, 5.427, 5.426, 5.425, 5.403, 5.402, 5.401, 5.384, 5.400, 5.399, 5.398, 5.397, 5.396, 5.395, 5.394, 5.393, 5.392, 5.391, 5.390, 5.389, 5.388, 5.387, 5.386, 5.385, 14.vs., 13 (= XIVc 19), 10 (= XIVc 16), 6 (= xiv 515-27), 8 (= xiv 1163-79), 1-26 (= xiv 489-515), 1-17 (= xiv 459-75), 35 (= xiv 1-92), 1-33 (= xiv 117-49), 11 (= xiv 150-231), 1-5 (= xiv 95-9), 22b, 1-7 (= xiv 1097-103), 1-26 (= xiv 309-34), 7-33 (= xiv 528-53), 11-15 (= xiv 851-5), 1-15 (= lxi 63-78), 13-36 (= xiv 817-40), 1-7 (= xiv 1199-205), 1-22 (= xiv 93-114), 22-35 (= xiv 295-308), 1-12 (= xiv 805-16) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 17, 130, 137, 138, 142, 143, 147, 148

86. Nag Hammadi, The Dialogue of The Saviour, 138.14-20 (50), 143.15-23 (85), 148.18ff. (104) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

87. Nag Hammadi, The Gospel of Philip, 56.26-57.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

88. Nag Hammadi, The Gospel of Thomas, a b c d\n0 21 21 21 None\n1 37(39.27-40.2) 37(39.27 37(39 27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

21. Mary said to Jesus, "What are your disciples like?" He said, "They are like little children living in a field that is not theirs. When the owners of the field come, they will say, 'Give us back our field.' They take off their clothes in front of them in order to give it back to them, and they return their field to them. For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions. As for you, then, be on guard against the world. Prepare yourselves with great strength, so the robbers can't find a way to get to you, for the trouble you expect will come. Let there be among you a person who understands. When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen!"

89. Nag Hammadi, The Gospel of Truth, 20.28-20.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

90. Nag Hammadi, The Paraphrase of Shem, 38.32-39.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

91. Nag Hammadi, The Teachings of Silvanus, 89.10-89.30, 105.13-105.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

92. Nag Hammadi, Trimorphic Protennoia, 48.12-48.15, 49.28-49.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

93. Porphyry, Life of Plotinus, 10.20-10.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

94. Plotinus, Enneads, 1.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346, 347, 349, 353

95. Babylonian Talmud, Taanit, 21a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •roman empire, decrees of, against jewish ritual practice Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 60, 61

21a. משום דנפישי בני חילא דמחוזא,אילפא ור' יוחנן הוו גרסי באורייתא דחיקא להו מילתא טובא אמרי ניקום וניזיל וניעבד עיסקא ונקיים בנפשין (דברים טו, ד) אפס כי לא יהיה בך אביון אזלו אותבי תותי גודא רעיעא הוו קא כרכי ריפתא אתו תרי מלאכי השרת,שמעיה רבי יוחנן דאמר חד לחבריה נישדי עלייהו האי גודא ונקטלינהו שמניחין חיי עולם הבא ועוסקין בחיי שעה אמר ליה אידך שבקינהו דאיכא בהו חד דקיימא ליה שעתא רבי יוחנן שמע אילפא לא שמע אמר ליה ר' יוחנן לאילפא שמע מר מידי אמר ליה לא אמר מדשמעי אנא ואילפא לא שמע ש"מ לדידי קיימא לי שעתא,אמר ליה רבי יוחנן איהדר ואוקי בנפשאי (דברים טו, יא) כי לא יחדל אביון מקרב הארץ ר' יוחנן הדר אילפא לא הדר עד דאתא אילפא מליך רבי יוחנן,אמרו לו אי אתיב מר וגריס לא הוה מליך מר אזל תלא נפשיה באסקריא דספינתא אמר אי איכא דשאיל לי במתניתא דר' חייא ורבי אושעיא ולא פשטינא ליה ממתני' נפילנא מאסקריא דספינתא וטבענא,אתא ההוא סבא תנא ליה האומר תנו שקל לבניי בשבת והן ראויין לתת להם סלע נותנין להם סלע ואם אמר אל תתנו להם אלא שקל אין נותנין להם אלא שקל,אם אמר מתו ירשו אחרים תחתיהם בין שאמר תנו בין שאמר אל תתנו אין נותנין להם אלא שקל א"ל הא מני ר"מ היא דאמר מצוה לקיים דברי המת,אמרו עליו על נחום איש גם זו שהיה סומא משתי עיניו גידם משתי ידיו קיטע משתי רגליו וכל גופו מלא שחין והיה מוטל בבית רעוע ורגלי מטתו מונחין בספלין של מים כדי שלא יעלו עליו נמלים פעם אחת [היתה מטתו מונחת בבית רעוע] בקשו תלמידיו לפנות מטתו ואח"כ לפנות את הכלים אמר להם בניי פנו את הכלים ואח"כ פנו את מטתי שמובטח לכם כל זמן שאני בבית אין הבית נופל פינו את הכלים ואחר כך פינו את מטתו ונפל הבית,אמרו לו תלמידיו רבי וכי מאחר שצדיק גמור אתה למה עלתה לך כך אמר להם בניי אני גרמתי לעצמי שפעם אחת הייתי מהלך בדרך לבית חמי והיה עמי משוי ג' חמורים אחד של מאכל ואחד של משתה ואחד של מיני מגדים בא עני אחד ועמד לי בדרך ואמר לי רבי פרנסני אמרתי לו המתן עד שאפרוק מן החמור לא הספקתי לפרוק מן החמור עד שיצתה נשמתו,הלכתי ונפלתי על פניו ואמרתי עיני שלא חסו על עיניך יסומו ידיי שלא חסו על ידיך יתגדמו רגליי שלא חסו על רגליך יתקטעו ולא נתקררה דעתי עד שאמרתי כל גופי יהא מלא שחין אמרו לו אוי לנו שראינוך בכך אמר להם אוי לי אם לא ראיתוני בכך,ואמאי קרו ליה נחום איש גם זו דכל מילתא דהוה סלקא ליה אמר גם זו לטובה זימנא חדא בעו לשדורי ישראל דורון לבי קיסר אמרו מאן ייזיל ייזיל נחום איש גם זו דמלומד בניסין הוא שדרו בידיה מלא סיפטא דאבנים טובות ומרגליות אזל בת בההוא דירה בליליא קמו הנך דיוראי ושקלינהו לסיפטיה ומלונהו עפרא (למחר כי חזנהו אמר גם זו לטובה),כי מטא התם [שרינהו לסיפטא חזנהו דמלו עפרא] בעא מלכא למקטלינהו לכולהו אמר קא מחייכו בי יהודאי [אמר גם זו לטובה] אתא אליהו אדמי ליה כחד מינייהו א"ל דלמא הא עפרא מעפרא דאברהם אבוהון הוא דכי הוה שדי עפרא הוו סייפיה גילי הוו גירי דכתיב (ישעיהו מא, ב) יתן כעפר חרבו כקש נדף קשתו,הויא חדא מדינתא דלא מצו למיכבשה בדקו מיניה וכבשוה עיילו לבי גנזיה ומלוהו לסיפטיה אבנים טובות ומרגליות ושדרוהו ביקרא רבה,כי אתו ביתו בההוא דיורא אמרו ליה מאי אייתית בהדך דעבדי לך יקרא כולי האי אמר להו מאי דשקלי מהכא אמטי להתם סתרו לדירייהו ואמטינהו לבי מלכא אמרו ליה האי עפרא דאייתי הכא מדידן הוא בדקוה ולא אשכחוה וקטלינהו להנך דיוראי:,אי זו היא דבר עיר המוציאה חמש מאות רגלי כו': ת"ר עיר המוציאה חמש מאות ואלף רגלי כגון כפר עכו ויצאו הימנה תשעה מתים בשלשה ימים זה אחר זה הרי זה דבר,ביום אחד או בד' ימים אין זה דבר ועיר המוציאה חמש מאות רגלי כגון כפר עמיקו ויצאו ממנה שלשה מתים בג' ימים זה אחר זה הרי זה דבר

21a. due to the fact that there are many soldiers in the city of Meḥoza, and if I let them all eat, they will take all the food I own.,§ The Gemara relates another story that involves an unstable wall. Ilfa and Rabbi Yoḥa studied Torah together, and as a result they became very hard-pressed for money. They said: Let us get up and go and engage in commerce, and we will fulfill, with regard to ourselves, the verse: “Although there should be no needy among you” (Deuteronomy 15:4), as we will no longer be complete paupers. They went and sat under a dilapidated wall and were eating bread, when two ministering angels arrived.,Rabbi Yoḥa heard that one angel said to the other: Let us knock this wall down upon them and kill them, as they abandon eternal life of Torah study and engage in temporal life for their own sustece. The other angel said to him: Leave them, as there is one of them whose time of achievement stands before him, i.e., his time has yet to come. Rabbi Yoḥa heard all this, but Ilfa did not hear the angels’ conversation. Rabbi Yoḥa said to Ilfa: Did the Master hear anything? Ilfa said to him: No. Rabbi Yoḥa said to himself: Since I heard the angels and Ilfa did not hear, I can learn from this that it is I whose time of achievement stands before me.,Rabbi Yoḥa said to Ilfa: I will return home and fulfill with regard to myself the contrary verse: “For the poor shall never cease out of the land” (Deuteronomy 15:11). Rabbi Yoḥa returned to the study hall, and Ilfa did not return, but went to engage in business instead. By the time that Ilfa came back from his business travels, Rabbi Yoḥa had been appointed head of the academy, and his ficial situation had improved.,His colleagues said to Ilfa: If the Master had sat and studied, instead of going off to his business ventures, wouldn’t the Master have been appointed head of the academy? Ilfa went and suspended himself from the mast [askariya] of a ship, saying: If there is anyone who can ask me a question concerning a baraita of Rabbi Ḥiyya and Rabbi Oshaya, and I do not resolve his problem from a mishna, I will fall from the mast of this ship and be drowned. Ilfa sought to demonstrate that despite the time he had spent in business, he still retained his extensive Torah knowledge.,A certain old man came and taught a baraita before him: If there is a man who, upon his deathbed, says in his will: Give a shekel to my sons every week, but this is a situation where, based on their needs, they are fit for the court to give them a sela, i.e., double the amount, they give them a sela. When the dying man mentioned a shekel, he presumably meant that they should be given a sum in accordance with their actual requirements, not that specific amount. But if he said: Give them only a shekel, the court gives them only a shekel and no more.,The baraita further states that if one said: If my sons die, others should inherit their portion in their stead, regardless of whether he said: Give them a shekel, or whether he said: Give them only a shekel, then the court gives his sons only a shekel per week, as their father clearly stated that he wishes to give his sons only a specific stipend and that he intends to leave the bulk of his property to others. Ilfa said to the old man: In accordance with whose opinion is this ruling? It is in accordance with the opinion of Rabbi Meir, who said: It is a mitzva to fulfill the statement of the dead. This entire baraita can be explained based on a principle that appears in a mishna: In all cases, one should try to execute the wishes of the deceased.,§ The Gemara relates another story about a rundown building. They said about Naḥum of Gam Zu that he was blind in both eyes, both his arms were amputated, both his legs were amputated, and his entire body was covered in boils. And he was lying in a dilapidated house, and legs of his bed were placed in buckets of water so that ants should not climb onto him, as he was unable to keep them off in any other manner. Once his students sought to remove his bed from the house and afterward remove his other vessels. He said to them: My sons, remove the vessels first, and afterward remove my bed, as I can guarantee you that as long as I am in the house, the house will not fall. Indeed they removed the vessels and afterward they removed his bed, and immediately the house collapsed.,His students said to him: Rabbi, since you are evidently a wholly righteous man, as we have just seen that as long as you were in your house it did not fall, why has this suffering befallen you? He said to them: My sons, I brought it upon myself. Naḥum of Gam Zu related to them the following: As once I was traveling along the road to my father-in-law’s house, and I had with me a load distributed among three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood before me in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, after which I will give you something to eat. However, I had not managed to unload the donkey before his soul left his body.,I went and fell upon his face and said: May my eyes, which had no compassion on your eyes, be blinded; may my hands, which had no compassion on your hands, be amputated; may my legs, which had no compassion on your legs, be amputated. And my mind did not rest until I said: May my whole body be covered in boils. Naḥum of Gam Zu prayed that his suffering might atone for his failure. His students said to him: Even so, woe to us that we have seen you in this state. He said to them: Woe is me if you had not seen me in this state, as this suffering atones for me.,The Gemara inquires: And why did they call him Naḥum of Gam Zu? The reason is that with regard to any matter that occurred to him, he would say: This too is for the good [gam zu letova]. Once, the Jews wished to send a gift [doron] to the house of the emperor. They said: Who should go and present this gift? Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest [sifta] full of jewels and pearls, and he went and spent the night in a certain inn. During the night, these residents of the inn arose and took all of the precious jewels and pearls from the chest, and filled it with earth. The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good.,When he arrived there, at the ruler’s palace, they opened the chest and saw that it was filled with earth. The king wished to put all the Jewish emissaries to death. He said: The Jews are mocking me. Naḥum of Gam Zu said: This too is for the good. Elijah the Prophet came and appeared before the ruler as one of his ministers. He said to the ruler: Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, and when he threw stubble, it turned into arrows, as it is written in a prophecy that the Sages interpreted this verse as a reference to Abraham: “His sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2).,There was one province that the Romans were unable to conquer. They took some of this earth, tested it by throwing it at their enemies, and conquered that province. When the ruler saw that this earth indeed had miraculous powers, his servants entered his treasury and filled Naḥum of Gam Zu’s chest with precious jewels and pearls and sent him off with great honor.,When Naḥum of Gam Zu came to spend the night at that same inn, the residents said to him: What did you bring with you to the emperor that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. They tore down their inn and brought the soil underneath to the king’s palace. They said to him: That earth that was brought here was from our property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor tested the inn’s soil in battle, and it was not found to have miraculous powers, and he had these residents of the inn put to death.,§ The mishna taught: What is considered a plague of pestilence? If it is a city that sends out five hundred infantrymen, and three dead are removed from it on three consecutive days, one dead per day, this is a plague of pestilence. The Sages taught: If a city that sends out fifteen hundred infantrymen, i.e., one that has a population of at least fifteen hundred men, e.g., the village of Akko, and nine dead are removed from it on three consecutive days, i.e., three dead per day, this is considered a plague of pestilence.,If all nine died on a single day, while none died on the other days, or if the nine died over a period of four days, this is not a plague of pestilence. And a city that sends out five hundred infantrymen, for example, the village of Amiko, and three dead are removed from it on three consecutive days, this is a plague of pestilence.

96. Babylonian Talmud, Sotah, 22a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 73; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 73

22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה

22a. is one who read the Written Torah and learned the Mishna but did not serve Torah scholars in order to learn the reasoning behind the halakhot. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar.,It was stated: With regard to one who read the Written Torah and learned the Mishna but did not serve Torah scholars, Rabbi Elazar says: This person is an ignoramus. Rabbi Shmuel bar Naḥmani said: This person is a boor. Rabbi Yannai says: This person is comparable to a Samaritan, who follows the Written Torah but not the traditions of the Sages.,Rav Aḥa bar Ya’akov says: This person is comparable to a sorcerer [magosh], who uses his knowledge to mislead people. Rav Naḥman bar Yitzḥak said: It is reasonable to accept the opinion of Rav Aḥa bar Ya’akov, as people say proverbially: The sorcerer chants and does not know what he is saying; so too, the tanna teaches the Mishna and does not know what he is saying.,§ The Sages taught: Who is an ignoramus [am ha’aretz]? It is anyone who does not recite Shema in the morning and evening with its blessings; this is the statement of Rabbi Meir. And the Rabbis say: It is anyone who does not don phylacteries. Ben Azzai says: It is anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: It is anyone who has sons and does not raise them to study Torah. Aḥerim say: Even if one reads the Written Torah and learns the Mishna but does not serve Torah scholars, he is an ignoramus.,If one read the Written Torah but did not learn the Mishna, he is a boor. With regard to one who did not read and did not learn at all, the verse states: “Behold, the days come, says the Lord, and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” (Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: “My son, fear the Lord and the king; and meddle not with those who are repeating” (Proverbs 24:21). Rabbi Yitzḥak says: These are individuals who repeatedly learn the halakhot but do not know the reasons behind them. The Gemara asks: Isn’t that obvious? How else could the verse be understood? The Gemara answers: He states this lest you say that the verse is referring to individuals who repeatedly commit sins, and this is in accordance with the words of Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, in his eyes it became permitted for him. Since the verse could be interpreted in this manner, Rabbi Yitzḥak teaches us that the verse is referring to those who learn without understanding.,It was taught in a baraita: The tanna’im, who recite the tannaitic sources by rote, are individuals who erode the world. The Gemara is puzzled by this statement: Could it enter your mind that they are individuals who erode the world? Ravina says: This statement is referring to those who issue halakhic rulings based on their knowledge of mishnayot. This is also taught in a baraita: Rabbi Yehoshua said: Are they individuals who erode the world? Aren’t they settling the world, as it is stated: “His ways [halikhot] are eternal” (Habakkuk 3:6)? The Sages read the term halikhot as halakhot, inferring that one who learns halakhot attains eternal life. Rather, this is referring to those who issue halakhic rulings based on their knowledge of mishnayot.,§ The mishna states that an abstinent woman is among those who erode the world. The Sages taught: A maiden who prays constantly, and a neighborly [shovavit] widow who constantly visits her neighbors, and a child whose months of gestation were not completed, all these are people who erode the world.,The Gemara asks: Is that so? But didn’t Rabbi Yoḥa say: We learned the meaning of fear of sin from a maiden, and the significance of receiving divine reward from a widow. The meaning of fear of sin can be learned from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face in prayer, and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created the righteous and You created the wicked. May it be Your will that men shall not stumble because of me and consequently go to Gehenna.,The significance of receiving divine reward can be learned from a widow, as there was a certain widow in whose neighborhood there was a synagogue, and despite this every day she went and prayed in the study hall of Rabbi Yoḥa. Rabbi Yoḥa said to her: My daughter, is there not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward for all the steps I take while walking to pray in the distant study hall?,The Gemara answers: When it is stated in the baraita that a maiden who prays constantly is one who erodes the world, it is referring, for example, to Yoḥani bat Retivi, who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: What is the meaning of a child whose months of gestation were not completed? Here, in Babylonia, they interpreted this as alluding to an imperfect, incomplete Torah scholar who scorns his teachers.,Rabbi Abba says: This is a student who has not yet attained the ability to issue halakhic rulings, and yet he issues rulings and is therefore compared to a prematurely born child. This is as Rabbi Abbahu says that Rav Huna says that Rav says: What is the meaning of that which is written: “For she has cast down many wounded; and a mighty host are all her slain” (Proverbs 7:26)? “For she has cast down [hippila] many wounded”; this is referring to a Torah scholar who has not yet attained the ability to issue rulings, and yet he issues rulings. “And a mighty host [ve’atzumim] are all her slain”; this is referring to a Torah scholar who has attained the ability to issue rulings, but does not issue rulings and prevents the masses from learning Torah properly.

97. Babylonian Talmud, Sanhedrin, 24a, 59a, 60a, 65b, 67b, 108b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 208; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 208

108b. א"כ לא נפנה דרך כרמים,דרש רבא מאי דכתיב (איוב יב, ה) לפיד בוז לעשתות שאנן נכון למועדי רגל מלמד שהיה נח הצדיק מוכיח אותם ואמר להם דברים שהם קשים כלפידים והיו (בוזים) [מבזין] אותו אמרו לו זקן תיבה זו למה אמר להם הקב"ה מביא עליכם את המבול אמרו מבול של מה אם מבול של אש יש לנו דבר אחר ועליתה שמה ואם של מים הוא מביא אם מן הארץ הוא מביא יש לנו עששיות של ברזל שאנו מחפין בהם את הארץ ואם מן השמים הוא מביא יש לנו דבר ועקב שמו ואמרי לה עקש שמו,אמר להם הוא מביא מבין עקבי רגליכם שנאמר (איוב יב, ה) נכון למועדי רגל תניא מימי המבול קשים כשכבת זרע שנאמר נכון למועדי רגל אמר רב חסדא ברותחין קלקלו בעבירה וברותחין נידונו כתיב הכא (בראשית ח, א) וישכו המים וכתיב התם (אסתר ז, י) וחמת המלך שככה,(בראשית ז, י) ויהי לשבעת הימים ומי המבול היו על הארץ מה טיבם של שבעת הימים,אמר רב אלו ימי אבילות של מתושלח ללמדך שהספדן של צדיקים מעכבין את הפורענות לבא דבר אחר לשבעת ששינה עליהם הקב"ה סדר בראשית שהיתה חמה יוצאת ממערב ושוקעת במזרח דבר אחר שקבע להם הקב"ה זמן גדול ואח"כ זמן קטן ד"א לשבעת הימים שהטעימם מעין העולם הבא כדי שידעו מה טובה מנעו מהן,(בראשית ז, ב) מכל הבהמה הטהורה תקח לך שבעה שבעה איש ואשתו אישות לבהמה מי אית לה א"ר שמואל בר נחמני א"ר יונתן מאותם שלא נעבדה בהם עבירה,מנא ידע אמר רב חסדא שהעבירן לפני התיבה כל שהתיבה קולטתו בידוע שלא נעבדה בהם עבירה וכל שאין התיבה קולטתו בידוע שנעבדה בה עבירה רבי אבהו אמר מאותן הבאין מאיליהן,(בראשית ו, יד) עשה לך תיבת עצי גופר מאי גופר אמר רב אדא אמרי דבי ר' שילא זו מבליגה ואמרי לה גולמיש,צוהר תעשה לתיבה א"ר יוחנן אמר לו הקב"ה לנח קבע בה אבנים טובות ומרגליות כדי שיהיו מאירות לכם כצהרים,(בראשית ו, טז) ואל אמה תכלנה מלמעלה דבהכי [הוא] דקיימא,(בראשית ו, טז) תחתיים שנים ושלישים תעשה תנא תחתיים לזבל אמצעיים לבהמה עליונים לאדם,(בראשית ח, ז) וישלח את העורב אמר ר"ל תשובה ניצחת השיבו עורב לנח אמר לו רבך שונאני ואתה שנאתני רבך שונאני מן הטהורין שבעה מן הטמאים שנים ואתה שנאתני שאתה מניח ממין שבעה ושולח ממין שנים אם פוגע בי שר חמה או שר צנה לא נמצא עולם חסר בריה אחת או שמא לאשתי אתה צריך,אמר לו רשע במותר לי נאסר לי בנאסר לי לא כ"ש,ומנלן דנאסרו דכתיב (בראשית ו, יח) ובאת אל התיבה אתה ובניך ואשתך ונשי בניך אתך וכתיב (בראשית ח, טז) צא מן התיבה אתה ואשתך ובניך ונשי בניך אתך וא"ר יוחנן מיכן אמרו שנאסרו בתשמיש המטה,ת"ר שלשה שמשו בתיבה וכולם לקו כלב ועורב וחם כלב נקשר עורב רק חם לקה בעורו,(בראשית ח, ח) וישלח את היונה מאתו לראות הקלו המים א"ר ירמיה מכאן שדירתן של עופות טהורים עם הצדיקים,(בראשית ח, יא) והנה עלה זית טרף בפיה א"ר אלעזר אמרה יונה לפני הקב"ה רבש"ע יהיו מזונותי מרורים כזית ומסורים בידך ואל יהיו מתוקים כדבש ומסורים ביד בשר ודם מאי משמע דהאי טרף לישנא דמזוני הוא דכתיב (משלי ל, ח) הטריפני לחם חוקי,(בראשית ח, יט) למשפחותיהם יצאו מן התיבה א"ר יוחנן למשפחותם ולא הם,אמר רב חנא בר ביזנא אמר ליה אליעזר לשם רבא כתיב למשפחותיהם יצאו מן התיבה אתון היכן הויתון א"ל צער גדול היה לנו בתיבה בריה שדרכה להאכילה ביום האכלנוה ביום שדרכה להאכילה בלילה האכלנוה בלילה האי זקיתא לא הוה ידע אבא מה אכלה יומא חד הוה יתיב וקא פאלי רמונא נפל תולעתא מינה אכלה מיכן ואילך הוה גביל לה חיזרא כי מתלע אכלה,אריא אישתא זינתיה דאמר רב לא בציר משיתא ולא טפי מתריסר זינא אישתא אורשינה אשכחיניה אבא דגני בספנא דתיבותא א"ל לא בעית מזוני א"ל חזיתיך דהות טרידא אמינא לא אצערך א"ל יהא רעוא דלא תמות שנאמר (איוב כט, יח) ואומר עם קני אגוע וכחול ארבה ימים,אמר רב חנה בר לואי אמר שם רבא לאליעזר כי אתו עלייכו מלכי מזרח ומערב אתון היכי עבידיתו אמר ליה אייתי הקב"ה לאברהם ואותביה מימיניה והוה שדינן עפרא והוו חרבי גילי והוי גירי שנאמר (תהלים קי, א) מזמור לדוד נאם ה' לאדוני שב לימיני עד אשית אויביך הדום לרגליך וכתיב (ישעיהו מא, ב) מי העיר ממזרח צדק יקראהו לרגלו יתן לפניו גוים ומלכים ירד יתן כעפר חרבו כקש נדף קשתו,נחום איש גם זו הוה רגיל דכל דהוה סלקא ליה אמר גם זו לטובה יומא חד בעו [ישראל] לשדורי דורון לקיסר אמרי בהדי

108b. They said to him: If so we will not clear a path through vineyards, i.e., we will continue to sin.,Rava taught: What is the meaning of that which is written: “A contemptible torch [lapid] in the thought of him that is at ease, a thing ready for them whose foot slips” (Job 12:5)? This teaches that Noah the righteous would rebuke the people of his generation, and he said to them statements that are harsh as torches [kelapidim], and they would treat him with contempt. They said to him: Old man, why are you building this ark? Noah said to them: The Holy One, Blessed be He, is bringing a flood upon you. They said to him: A flood of what? If it is a flood of fire, we have another item and it is called alita, and it is fireproof. And if it is a flood of water that He brings, if He brings the water from the earth, we have iron plates with which we can plate the earth to prevent the water from rising. And if He brings the water from the heavens, we have an item and it is called ekev, and some say it is called ikkesh, which will absorb the water.,Noah said to them: If He wishes He will bring the water from between your feet and you can do nothing to prevent it, as it is stated: “For them whose foot slips.” It is taught in a baraita: The waters of the flood were as hard and thick as semen, as it is stated: “For them whose foot slips”; foot is a euphemism. Rav Ḥisda says: With hot semen they sinned, and with hot water they were punished. As it is written here, at the conclusion of the flood: “And the waters assuaged” (Genesis 8:1), and it is written there: “Then the king’s wrath was assuaged” (Esther 7:10). Just as the term “assuaged” there is referring to the heat of Ahasuerus’s wrath, so too, “assuaged” with regard to the flood is referring to the heat of the waters.,With regard to the verse: “And it came to pass that after seven days the waters of the flood were upon the earth” (Genesis 7:10), the Gemara asks: What is the nature of these seven additional days?,Rav says: These were the days of mourning for the death of Methuselah; and this is to teach you that eulogies for the righteous prevent calamities from ensuing. Alternatively, “after seven days” means that the Holy One, Blessed be He, altered the order of Creation for that generation, i.e., in seven days He reversed the process of Creation, so that the sun would emerge in the west and set in the east. Alternatively, it means that the Holy One, Blessed be He, designated a substantial period for them, one hundred and twenty years, to repent, and thereafter designated a brief period for them, an additional seven days, as a final opportunity for them to repent. Alternatively, “after seven days” means that during those seven days, God gave them a foretaste of the delights of the World-to-Come, which will be actualized during the seventh millennium, so that they would know what munificence their sins prevented them from receiving.,§ With regard to the verse: “of every kosher animal you shall take to you by sevens, husband and wife” (Genesis 7:2), the Gemara asks: Is there marriage for animals? Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: The reference is to those animals with which the transgression of relations with another species was not performed. Therefore, the Torah underscores that the animals that entered the ark were husband and wife.,The Gemara asks: From where did Noah know which animals were not involved in that transgression? Rav Ḥisda says: He passed them before the ark. All animals that the ark accepted, it was known that a transgression had not been performed with them. And any animal that the ark did not accept, it was known that a transgression had been performed with it. Rabbi Abbahu says: Noah took onto the ark only from those animals that came on their own, as it appeared that they were sent from Heaven, and they were certainly fit for this purpose.,With regard to the verse: “Make you an ark of gopher wood” (Genesis 6:14), the Gemara asks: What is gopher wood? Rav Adda says that they say in the school of Rabbi Sheila: This is wood from the mavliga tree; and some say that it is wood from the willow [gulamish] tree.,With regard to the verse: “A tzohar you shall make for the ark” (Genesis 6:16), Rabbi Yoḥa says that the Holy One, Blessed be He, said to Noah: Set precious stones and jewels in the ark so that they will shine for you as the afternoon [tzohorayim] sun.,With regard to the verse: “And to a cubit you shall finish it above” (Genesis 6:16), the Gemara explains that in that manner, having been built wide at its base and narrow at its top, the ark would stand upright and would not capsize.,With regard to the verse: “With lower, second and third stories shall you make it” (Genesis 6:16), it was taught in a baraita: The bottom story was for manure, the middle story was for animals, and the top story was for people.,With regard to the verse: “And he sent forth the raven, which went forth to and fro, until the waters were dried up from the earth” (Genesis 8:7), Reish Lakish says: The raven provided a convincing response to Noah; when it did not wish to leave the ark the raven said to him: Your Master, God, hates me, and you hate me. Your Master hates me, as He commanded to take from the kosher species seven and from the non-kosher species two. And you hate me, as you disregard those from the species of seven, i.e., the kosher birds, and instead dispatch one from the species of two, i.e., the non-kosher birds. If the angel of heat or the angel of cold harms me and kills me, will the world not be lacking one species of creature, as there was only one pair of ravens? Or perhaps you are sending me because it is my wife that you need, in order to engage in intercourse with her.,Noah said to the raven: Wicked one! If with the woman who is generally permitted to me, my wife, intercourse is forbidden to me, then with regard to domesticated and undomesticated animals, which are generally forbidden to me, is it not all the more so the case that they are forbidden to me?,The Gemara asks: And from where do we derive that it was prohibited for them to engage in intercourse while in the ark? The Gemara answers: It is derived from that which is written: “And you shall come into the ark, you, and your sons, and your wife, and your sons’ wives with you” (Genesis 6:18); and it is written: “Emerge from the ark, you and your wife, and your sons and your sons’ wives with you” (Genesis 8:16). And Rabbi Yoḥa says: From here, the Sages derived and said that it was prohibited to engage in intercourse while in the ark, as when Noah and his family entered, the husbands and wives were listed separately, and when they emerged, the husbands were listed with their wives.,The Sages taught: Three violated that directive and engaged in intercourse while in the ark, and all of them were punished for doing so. They are: The dog, and the raven, and Ham, son of Noah. The dog was punished in that it is bound; the raven was punished in that it spits, and Ham was afflicted in that his skin turned black.,With regard to the verse: “And he sent forth the dove from him, to see if the waters abated” (Genesis 8:8), Rabbi Yirmeya says: From here it is derived that the dwelling place of kosher birds in the ark was with the righteous people, as the verse emphasizes that Noah dispatched the dove from his place.,With regard to the verse: “And in her mouth was an olive branch plucked off [taraf ]” (Genesis 8:11), Rabbi Elazar says: The dove said before the Holy One, Blessed be He: Master of the Universe, may my sustece be bitter as the olive and dependent on Your hands, and not sweet as honey and dependent on the hands of flesh and blood. The Gemara asks: From where may it be inferred that taraf is a term that indicates sustece? The Gemara answers: It is inferred from that which is written: “Feed me [hatrifeni] with my allotted portion” (Proverbs 30:8).,With regard to the verse: “After their kinds [lemishpeḥoteihem], they emerged from the ark” (Genesis 8:19), Rabbi Yoḥa says: After their kinds [lemishpeḥotam] the animals emerged, but not them [hem] themselves, as some of the animals that entered the ark died during that year and it was their descendants who emerged.,Rav Ḥana bar Bizna says: Eliezer, servant of Abraham, said to Shem the Great, son of Noah: It is written: “After their kinds, they emerged from the ark,” indicating that the different types of animals were not intermingled while in the ark. Where were you and what did you do to care for them while they were in the ark? Shem said to him: We experienced great suffering in the ark caring for the animals. Where there was a creature that one typically feeds during the day, we fed it during the day, and where there was a creature that one typically feeds at night, we fed it at night. With regard to that chameleon, my father did not know what it eats. One day, my father was sitting and peeling a pomegranate. A worm fell from it and the chameleon ate it. From that point forward my father would knead bran with water, and when it became overrun with worms, the chameleon would eat it.,With regard to the lion, a fever sustained it, since when it suffered from a fever, it did not need to eat; as Rav said: For no fewer than six days and no more than twelve days, fever sustains a person; he need not eat and is sustained from his own fats. Shem continued: With regard to the phoenix [avarshina], my father found it lying in its compartment on the side of the ark. He said to the bird: Do you not want food? The bird said to him: I saw that you were busy, and I said I would not trouble you by requesting food. Noah said to the bird: May it be God’s will that you shall not die, and through that bird the verse was fulfilled, as it is stated: “And I said, I shall die in my nest, and I shall multiply my days as the phoenix” (Job 29:18).,§ Rav Ḥana bar Leva’ei says that Shem the Great said to Eliezer, servant of Abraham: When the four great kings of the east and the west came upon you to wage war with Abraham, what did you do? Eliezer said to him: The Holy One, Blessed be He, brought Abraham and placed him to His right, and we would throw dust and it became swords, and we threw straw and it became arrows, as it is stated: “A Psalm of David. The Lord says to my master: Sit to My right, until I make your enemies your footstool” (Psalms 110:1), and it is written: “Who has raised up one from the east at whose steps victory attends? He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as driven straw” (Isaiah 41:2).,Apropos Abraham’s miraculous weapons, the Gemara relates: Naḥum of Gam Zo was accustomed that in response to any circumstance that arose in his regard, he would say: This too [gam zo] is for the best. One day the Jewish people sought to send a gift [doron] to the emperor. They said: With

98. Eusebius of Caesarea, Ecclesiastical History, 5.17.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 246

5.17.5. He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced.

99. Babylonian Talmud, Pesahim, 93b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

93b. קסבר מגדף היינו מברך השם וכתיב במברך את השם (ויקרא כד, טו) ונשא חטאו,וגמר האי חטאו דהכא מחטאו דהתם מה להלן כרת אף כאן נמי כרת,ור' נתן סבר (במדבר ט, יג) וחדל לעשות הפסח ונכרתה דהאי כי לשון דהא הוא וה"ק רחמנא דהא קרבן ה' לא הקריב במועדו בראשון,האי חטאו ישא מאי עביד ליה קסבר מגדף לאו היינו מברך את השם וגמר האי חטאו דהתם מהאי חטאו דהכא מה הכא כרת אף התם כרת,ור' חנניא בן עקביא סבר וחדל לעשות הפסח ונכרתה אי קרבן ה' לא הקריב במועדו בשני,והאי חטאו ישא מאי עביד ליה כדאמרן,הלכך הזיד בזה ובזה דברי הכל חייב שגג בזה ובזה דברי הכל פטור,הזיד בראשון ושגג בשני לרבי ולר' נתן מחייבי לרבי חנניא בן עקביא פטור,שגג בראשון והזיד בשני לרבי חייב לר' נתן ולר' חנניא בן עקביא פטור:,

93b. He holds that with regard to the case of the blasphemer mentioned in the verse: “That person blasphemes the Lord and that soul shall be cut off [karet] from among his people” (Numbers 15:30), this is identical to the case of one who blesses the name of God, a euphemism for cursing God’s name. And it is written with regard to one who blesses the name of God: “Whoever curses his God shall bear his sin” (Leviticus 24:15). Therefore, the punishment of karet applies to a sin about which the Torah states: Shall bear his sin.,And Rabbi Yehuda HaNasi learned the meaning of this phrase: “And he shall bear his sin,” stated here, with regard to one who did not sacrifice the Paschal lamb, by way of a verbal analogy from the phrase: “Shall bear his sin” stated there, with regard to the blasphemer. Just as later, with regard to the blasphemer, it is referring to the punishment of karet, so too here, with regard to the Paschal lamb, it is referring to the punishment of karet. This concludes the Gemara’s explanation of the opinion of Rabbi Yehuda HaNasi.,And Rabbi Natan holds that the verse should be understood differently. In the verse: “And refrains from offering the Paschal lamb, that soul shall be cut off from his people; because [ki] he did not bring the offering of the Lord in its appointed season” (Numbers 9:13), this word ki has the meaning of: Because. And this is what the Torah is saying: “Because he did not bring the offering of the Lord in its appointed season,” referring to participating in the Paschal lamb on the first Pesaḥ, he is liable to receive karet.,The Gemara asks: If so, that part of the verse which says: He shall bear his sin, what does Rabbi Natan do with it? The Gemara answers: Rabbi Natan holds that the case of the blasphemer is not identical with the case of one who blesses the name of God; blasphemy refers instead to one who sings praises to false gods. Thus, the Torah does not specify the punishment of one who curses God. He learned the meaning of that phrase “his sin,” there, with regard to one who curses God, by way of a verbal analogy from this phrase “his sin” here, in the case of one who did not offer the Paschal lamb. Just as here, with regard to the Paschal lamb, the punishment is karet, so too there, with regard to one who curses God, the phrase: He shall bear his sin, is a reference to the punishment of karet.,And Rabbi Ḥaya ben Akavya holds that the word ki in the verse should be rendered: If, as Rabbi Yehuda HaNasi interpreted it, but the verse should be understood as follows: “And refrained from participating in the offering of the Paschal lamb, that soul shall be cut off from his people if he did not bring the offering of the Lord in its appointed season,” which is on the second Pesaḥ.,The Gemara asks: And with regard to that phrase: “He shall bear his sin,” what does Rabbi Ḥaya ben Akavya do with it? The Gemara answers: He uses it in the same way as Rabbi Natan, as we said above, to derive the punishment for one who curses God.,Therefore, if one intentionally refrained from offering the Paschal lamb on both the first and second Pesaḥ, all agree that he is liable to receive karet. If one unwittingly forgot on both the first and second Pesaḥ, all agree that he is exempt from karet.,If one intentionally refrained from offering the Paschal lamb on the first Pesaḥ and unwittingly forgot on the second, according to the opinions of Rabbi Yehuda HaNasi and Rabbi Natan he is liable to receive karet, because he intentionally refrained from offering the sacrifice on the first Pesaḥ and did not rectify his mistake on the second Pesaḥ; however, according to the opinion of Rabbi Ḥaya ben Akavya he is exempt, because he holds that one is liable only if he intentionally refrained both times from offering the Paschal lamb.,If one unwittingly forgot on the first Pesaḥ and intentionally refrained from bringing the offering on the second Pesaḥ, according to the opinion of Rabbi Yehuda HaNasi he is liable, because Rabbi Yehuda HaNasi considers the second Pesaḥ an independent Festival that is mandatory for all those who did not offer the Paschal lamb on the first Pesaḥ. According to the opinions of Rabbi Natan and Rabbi Ḥaya ben Akavya, who hold that the second Pesaḥ is a chance to redress the sin of the first Pesaḥ, since he did not intentionally fail to offer the Paschal lamb on the first Pesaḥ, he is exempt from the punishment of karet even if he intentionally failed to offer the Paschal lamb on the second Pesaḥ.,What is the definition of a distant journey that exempts one from observing the first Pesaḥ? Anywhere from the city of Modi’im and beyond, and from anywhere located an equal distance from Jerusalem and beyond in every direction; this is the statement of Rabbi Akiva. Rabbi Eliezer says: From the threshold of the Temple courtyard and beyond is considered a distant journey; therefore, anyone located outside the courtyard at the time that the Paschal lamb is slaughtered is exempt from observing the first Pesaḥ. Rabbi Yosei said to him: Therefore, the word is dotted over the letter heh in the word “distant [reḥoka]” to say that the meaning of the word should be qualified: It should be understood that it is not because he is really distant; rather, it includes anyone located from the threshold of the Temple courtyard and beyond.,Ulla said: The distance from the city of Modi’im to Jerusalem is fifteen mil. He held like this following opinion that Rabba bar bar Ḥana said that Rabbi Yoḥa said: How far can an average person walk on an average day? One can walk ten parasangs [parsaot], which are forty mil. This is divided in the following way: From dawn until sunrise one can walk a distance of five mil, and from sunset until the emergence of the stars one can walk another five mil. There are thirty mil remaining that one can walk in a day: Fifteen from the morning until midday, and fifteen from midday until evening.,The Gemara explains that Ulla conforms to his standard line of reasoning below, as Ulla said: What is the definition of a distant journey? It is any distance from which one is unable to reach Jerusalem and enter the Temple by the earliest time of the slaughter of the Paschal lamb. The obligation to slaughter the Paschal lamb begins at noon; therefore, if one is a distance of fifteen mil from the Temple in the morning, he will not be able to arrive there before the time that the offering may be slaughtered.,The Gemara addresses the previously mentioned discussion: The Master said that from dawn until sunrise one can walk a distance of five mil. From where do we derive this? As it is written: “And when the morning arose, the angels hastened Lot, saying: Arise, take your wife and your two daughters that are here, lest you be swept away in the iniquity of the city” (Genesis 19:15), and it is written: “The sun was risen upon the earth when Lot came to Zoar” (Genesis 19:23). Therefore, the distance between Sodom and Zoar is the distance one can walk between dawn and sunrise, and Rabbi Ḥanina said: I myself saw that place, and it is a distance of five mil. This serves as a biblical proof that one can walk five mil between dawn and sunrise.,The Gemara discusses the matter of the above statement itself. Ulla said: What is the definition of a distant journey; any journey of a distance from which one is unable to reach Jerusalem and enter the Temple by the earliest time of the slaughter of the Paschal lamb. And Rav Yehuda said: Any journey of a distance from which one is unable to reach Jerusalem, where the Paschal lamb is eaten, and enter during the time of the eating, the following night.,Rabba said to Ulla: According to your opinion it is difficult, and according to Rav Yehuda’s opinion it is difficult. According to your opinion it is difficult, as you said that any journey of a distance from which one is unable to reach Jerusalem and enter the Temple courtyard by the time of the slaughter of the Paschal lamb is considered a distant journey. Yet with regard to one who is ritually impure due to contact with a dead creeping animal, who is unable to enter the Temple courtyard at the time of the slaughter due to his impurity, you said: One may slaughter the Paschal lamb and sprinkle its blood on behalf of one who is ritually impure due to contact with a dead creeping animal, even though he will only become pure after nightfall, when the Paschal lamb is eaten.,And according to Rav Yehuda’s opinion it is difficult, as he said that any journey of a distance from which one is unable to enter Jerusalem during the time of the eating is considered a distant journey; yet with regard to one who is ritually impure due to contact with a dead creeping animal, who is able to enter Jerusalem and participate in consuming the offering at the time of the eating, he said the opposite: One may not slaughter the Paschal lamb and sprinkle its blood on behalf of one who is ritually impure due to contact with a dead creeping animal, even though he will be able to immerse and become ritually pure by nightfall, when the offering is to be eaten.,Ulla said to him: According to my opinion it is not difficult, and according to Rav Yehuda’s opinion it is not difficult. According to my opinion it is not difficult because I hold that the concept of a distant journey applies only to one who is ritually pure, and the principle of a distant journey does not apply to one who is ritually impure. If one is ritually impure at the time of the slaughter, his obligation is immediately deferred to the second Pesaḥ regardless of the fact that he will become ritually pure in time to eat the offering at nightfall.

100. Babylonian Talmud, Keritot, 7b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian •ritual, jewish, magical Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 74

7b. הכי קאמר מגדף מביא קרבן הואיל ובא בו כרת במקום קרבן דברי ר"ע קסבר מיגו דבעי מכתב כרת בעלמא וכתיב כרת במקום קרבן שמע מינה מייתי קרבן,ואומר (במדבר ט, יג) חטאו ישא אתא לרבנן והכי קאמר ר"ע לרבנן אמריתו מגדף לית ביה מעשה מהו מגדף מברך את השם אלא כרת דכתיב למאי אתא,אמרי ליה ליתן כרת למקלל דכתיב במקלל ((במדבר ט, יג) חטאו ישא האיש ההוא) וכתיב בפסח שני (במדבר ט, יג) חטאו ישא מה להלן כרת אף כאן כרת,ת"ר (במדבר טו, ל) את ה' מגדף איסי בן יהודה אומר כאדם האומר לחבירו גירפתה הקערה וחיסרתה קסבר מגדף מברך את השם הוא,ר' אלעזר בן עזריה אומר כאדם האומר לחבירו גירפתה הקערה ולא חיסרתה קסבר מגדף היינו עובד ע"ז,תניא אידך את ה' רבי אלעזר בן עזריה אומר בעובד ע"ז הכתוב מדבר וחכמים אומרים לא בא הכתוב אלא ליתן כרת למברך השם:,

7b. The Gemara answers that this is what Rabbi Akiva is saying: One who unwittingly blasphemes brings an offering, since its punishment of karet comes, i.e., is written, in a place where the Torah discusses an offering, i.e., karet is mentioned in a passage that discusses a sin offering (see Numbers 15:27–31). This is the statement of Rabbi Akiva, as he maintains: Since the verse should have written karet in general, i.e., without connecting it to bringing an offering, and yet this karet is written in a place where the Torah discusses an offering, conclude from it that the unwitting blasphemer brings an offering for his transgression.,The Gemara analyzes the next clause of the baraita: And the verse states: “Whoever curses his God shall bear his sin” (Leviticus 24:15). The Gemara explains: Here we arrive at the opinion of the Rabbis, and this is what Rabbi Akiva is saying to the Rabbis: You say that the transgression of one who blasphemes does not involve an action, as what is the case of one who blasphemes? It is one who blesses, i.e., curses, the Name, i.e., God. But if so, then concerning the punishment of karet that is written: “That person blasphemes the Lord; and that soul shall be cut off [venikhreta] from among his people” (Numbers 15:30), for what purpose does it come, if not to render him liable to bring an offering?,The Rabbis say to him: It comes to give the punishment of karet to one who curses God, in order to teach that the phrase: “Shall bear his sin,” written in the verse: “Whoever curses his God shall bear his sin” (Leviticus 24:15), is referring to karet, so that one can derive by verbal analogy that an individual who was obligated to bring a Paschal offering for the second Pesaḥ and did not do so is likewise liable to receive karet. As it is written with regard to one who curses God: “Whoever curses his God shall bear his sin,” and it is written with regard to one who was obligated to bring a Paschal offering for the second Pesaḥ and did not do so: “That man shall bear his sin” (Numbers 9:13). Just as there, with regard to one who curses God it is referring to the punishment of karet, so too here, with regard to the Paschal offering it is referring to the punishment of karet.,With regard to one who blasphemes, the Sages taught in a baraita: The verse states: “That person blasphemes [megaddef ] the Lord” (Numbers 15:30). Isi ben Yehuda says: This is like a person who says to another: You cleaned [geirafta] the bowl and rendered it lacking, i.e., the transgression of blasphemy is so severe that it is compared to one who does actual damage to God. Isi ben Yehuda maintains that the case of the blasphemer is identical to that of one who blesses, i.e., curses, the Name, i.e., God, which is a particularly severe transgression.,Rabbi Elazar ben Azarya says that this is like a person who says to another: You cleaned the bowl and removed its contents, but did not render it lacking, i.e., the transgression of blasphemy is not compared to one who does actual damage to God. Rabbi Elazar ben Azarya maintains that the case of the blasphemer is the same as that of an idol worshipper, which is a less severe transgression.,This dispute as to the nature of the transgression of the blasphemer is taught in another baraita: “That person blasphemes the Lord” (Numbers 15:30), and Rabbi Elazar ben Azarya says: The verse is speaking of an idol worshipper. And the Rabbis say: The verse comes only to give the punishment of karet to one who blesses, i.e., curses, the Name, i.e., God.,There are some women who bring a sin offering of a woman after childbirth and the offering is eaten by the priests. And there are some women who bring a sin offering but it is not eaten. And there are some women who do not bring a sin offering at all.,The mishna elaborates: The following women bring a sin offering and it is eaten by the priests: One who miscarries a fetus with a form similar to a domesticated animal, one who miscarries a fetus with a form similar to an undomesticated animal, or one who miscarries a fetus with a form similar to a bird; this is the statement of Rabbi Meir. And the Rabbis say: She does not bring a sin offering unless the fetus has the form of a person.,With regard to a woman who miscarries a sandal fetus, i.e., one that has the form of a flat fish; or if she miscarries the placenta; or an amniotic sac in which tissue developed; or a fetus that emerged cut, i.e., in pieces; and likewise a Canaanite maidservant, owned by a Jew, who miscarried; in all these cases she brings a sin offering and it is eaten by the priests.,And these women bring sin offerings but their sin offerings are not eaten: One who miscarries and does not know the nature of what she miscarried; and two women who miscarried, in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is liable to bring an offering, and they do not know which miscarried which type. Rabbi Yosei said: When is their sin offering not eaten? It is when both women went to different places within the Temple to bring their offerings, e.g., this woman went to the east and that woman went to the west. But if both of them were standing together, both of them together bring one sin offering, and it is eaten.,These women do not bring a sin offering: A woman who miscarries an amniotic sac full of water, or one full of blood, or one full of different colors; and likewise a woman who miscarries a fetus with a form similar to fish, or grasshoppers, or repugt creatures, or creeping animals; and a woman who miscarries on the fortieth day of her pregcy; and a woman who gives birth by caesarean section. Rabbi Shimon deems a woman liable to bring a sin offering in the case where she gives birth by caesarean section.,From where do we derive that in the case of a Canaanite maidservant, owned by a Jew, who miscarried, she brings a sin offering and it is eaten? As the Sages taught in a baraita: The passage discussing the halakhot of a woman following childbirth begins with the verse: “Speak to the children of Israel, saying: If a woman conceives and gives birth to a male” (Leviticus 12:2). From this verse I have derived only that the full-fledged children of Israel are included in these halakhot; from where do I derive that a convert and a Canaanite maidservant are also included in these halakhot? The verse states “a woman,” which includes other women.,The Gemara asks: What is the meaning of the special emphasis in the mishna: And likewise a Canaanite maidservant? Why does the mishna deem it necessary to write this halakha? The Gemara answers: It might enter your mind to say that when we say: With regard to any mitzva in which a woman is obligated a Canaanite slave is also obligated in that mitzva, this statement applies with regard to a matter that is the same for a man and for a woman. But with regard to the offerings of a woman after childbirth, which is a category that applies to women but does not apply to men, one might say a Canaanite maidservant is not obligated to bring these offerings. It is for this reason the mishna taught the case of a Canaanite maidservant.,§ The mishna teaches: These women bring a sin offering but their sin offerings are not eaten. It then teaches that in a case where one miscarried a fetus of a type for which a woman is exempt from bringing an offering and the other one miscarried a fetus of a type for which a woman is obligated to bring an offering, Rabbi Yosei maintains that if both are standing together they bring one offering together. The Gemara asks: What exactly do they do? The two of them bring one definite burnt offering, and a sin offering of a bird due to uncertainty, and they each stipulate that if she is obligated to bring the sin offering the animal is hers, and if not then it belongs to the other woman.,The Gemara asks: And is Rabbi Yosei of the opinion that a stipulation is effective in the case of a sin offering? But didn’t we learn in a mishna (23a): With regard to a situation where one of two women unwittingly ate a piece of forbidden fat and is obligated to bring a sin offering, but it is unknown which woman, Rabbi Shimon says: They both bring one sin offering together, and Rabbi Yosei says: They do not both bring one sin offering together. Evidently, Rabbi Yosei is not of the opinion that a stipulation is effective with regard to a sin offering.,Rava said: Rabbi Yosei concedes that a stipulation is effective with regard to one who has not yet brought an atonement offering to complete the purification process, as is the case concerning a woman after childbirth. And likewise, when Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yoḥa says: Rabbi Yosei concedes with regard to one who has not yet brought an atonement offering that a stipulation is effective.,The Gemara asks: What is the reason for this difference between the sin offering of one who has not yet brought an atonement offering and standard sin offerings? The Gemara answers: There, with regard to a sin offering brought for a transgression, the man requires definite awareness of his transgression for him to be obligated to bring a sin offering, as it is written: “If his sin, which he has sinned, be known to him” (Leviticus 4:28). Therefore, in the case where one of two women ate forbidden fat, they do not bring a sin offering together and stipulate that it should be for whichever of them ate the forbidden fat. But here, with regard to a woman after a miscarriage, when these women bring their sin offering they do so only in order to become permitted in the consumption of sacrificial food, and therefore the stipulation is effective.,The Gemara cites a proof that this distinction is in fact the opinion of Rabbi Yosei: As it is taught in the latter clause of that mishna that Rabbi Yosei says: With regard to any sin offering that comes as atonement for a sin, two people do not bring it together. This indicates that if a sin offering does not atone for a sin, two people can bring it together.,§ The mishna teaches: And these women do not bring a sin offering, and among them are a woman who gives birth by caesarean section. Rabbi Shimon deems a woman liable to bring an offering in a case where she gives birth by caesarean section. The Gemara asks: What is the reason of Rabbi Shimon? Reish Lakish said that the verse states: “But if she bears a girl” (Leviticus 12:5). The term “she bears” is superfluous in the context of the passage, and it serves to include another type of birth, and what is it? This is a birth by caesarean section.,The Gemara asks: And as for the Rabbis, what is their reasoning? Rabbi Mani bar Pattish said that their ruling is derived from the verse: “If a woman conceives [tazria] and gives birth to a male” (Leviticus 12:2). The word tazria literally means to receive seed, indicating that all the halakhot mentioned in that passage do not apply unless she gives birth through the place where she receives seed, not through any other place, such as in the case of a caesarean section.,who miscarries a fetus on the night of, i.e., preceding, the eighty-first day, Beit Shammai deem her exempt from bringing a second offering and Beit Hillel deem her liable to bring a second offering.,Beit Hillel said to Beit Shammai: What is different between the night of the eighty-first and the day of the eighty-first? If they are equal with regard to the halakhot of ritual impurity, i.e., the blood flow of this woman on the eighty-first night renders her ritually impure and all the standard strictures of ritual impurity apply to her, will the two time periods not be equal with regard to liability to bring an additional offering as well?,Beit Shammai said to Beit Hillel: No, there is a difference between that night and the following day. If you said with regard to a woman who miscarries on the eighty-first day that she is obligated to bring an additional offering, this is logical, as she emerged into a period that is fit for her to bring her offering. Would you say the same with regard to a woman who miscarries on the night of the eighty-first day, where she did not emerge into a period that is fit for her to bring her offering, as offerings are not sacrificed at night?,Beit Hillel said to Beit Shammai: But let the case of a woman who miscarries on the eighty-first day that occurs on Shabbat prove that this distinction is incorrect, as she did not emerge into a period that is fit for her to bring her offering because individual offerings are not sacrificed on Shabbat, and nevertheless she is obligated to bring an additional offering.,Beit Shammai said to Beit Hillel: No, there is a difference between these cases. If you said this ruling with regard to a woman who miscarries on the eighty-first day that occurs on Shabbat, the reason is that although Shabbat is unfit for the sacrifice of an individual offering, it is fit for the sacrifice of a communal offering whose time is fixed, e.g., the daily offering. Would you say the same with regard to a woman who miscarries on the night of the eighty-first day, as the night is completely unfit, since neither an individual offering nor a communal offering is sacrificed at night?,Beit Shammai add: And as for the ritual impurity status of the blood, i.e., Beit Hillel’s opinion that the two time periods are equal with regard to the halakhot of ritual impurity, this does not prove what the halakha should be with regard to offerings, as with regard to a woman who miscarries before the completion of the term of eighty days, her blood is impure like the blood of a woman after childbirth, and nevertheless she is exempt from bringing the offering.

101. Babylonian Talmud, Berachot, 11b, 26a, 46b, 8b, 40b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 184; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 184

40b. אבל היכא דכי שקלת ליה לפירי ליתיה לגווזא דהדר מפיק לא מברכינן עליה בורא פרי העץ אלא בפה"א:,ועל כולן אם אמר שהכל וכו': אתמר רב הונא אמר חוץ מן הפת ומן היין ורבי יוחנן אמר אפי' פת ויין,נימא כתנאי ראה פת ואמר כמה נאה פת זו ברוך המקום שבראה יצא ראה תאנה ואמר כמה נאה תאנה זו ברוך המקום שבראה יצא דברי ר' מאיר ר' יוסי אומר כל המשנה ממטבע שטבעו חכמים בברכות לא יצא ידי חובתו נימא רב הונא דאמר כר' יוסי ור' יוחנן דאמר כר' מאיר,אמר לך רב הונא אנא דאמרי אפי' לר' מאיר עד כאן לא קאמר ר' מאיר התם אלא היכא דקא מדכר שמיה דפת אבל היכא דלא קא מדכר שמיה דפת אפילו ר' מאיר מודה,ור' יוחנן אמר לך אנא דאמרי אפילו לרבי יוסי עד כאן לא קאמר ר' יוסי התם אלא משום דקאמר ברכה דלא תקינו רבנן אבל אמר שהכל נהיה בדברו דתקינו רבנן אפילו ר' יוסי מודה,בנימין רעיא כרך ריפתא ואמר בריך מריה דהאי פיתא אמר רב יצא והאמר רב כל ברכה שאין בה הזכרת השם אינה ברכה דאמר בריך רחמנא מריה דהאי פיתא,והא בעינן שלש ברכות מאי יצא דקאמר רב נמי יצא ידי ברכה ראשונה,מאי קמשמע לן אע"ג דאמרה בלשון חול,תנינא ואלו נאמרים בכל לשון פרשת סוטה וידוי מעשר וקריאת שמע ותפלה וברכת המזון אצטריך סד"א הני מילי דאמרה בלשון חול כי היכי דתקינו רבנן בלשון קדש אבל לא אמרה בלשון חול כי היכי דתקינו רבנן בלשון קדש אימא לא קמ"ל:,גופא אמר רב כל ברכה שאין בה הזכרת השם אינה ברכה ורבי יוחנן אמר כל ברכה שאין בה מלכות אינה ברכה אמר אביי כוותיה דרב מסתברא דתניא (דברים כו, יג) לא עברתי ממצותיך ולא שכחתי לא עברתי מלברכך ולא שכחתי מלהזכיר שמך עליו ואילו מלכות לא קתני,ור' יוחנן תני ולא שכחתי מלהזכיר שמך ומלכותך עליו:,

40b. However, in a situation where, when you take the fruit, the branch does not remain and again produce fruit, we do not recite the blessing: Who creates fruit of the tree, but rather: Who creates fruit of the ground.,We learned in the mishna: And on all food items, if he recited: By whose word all things came to be, he fulfilled his obligation. It was stated that the amora’im disputed the precise explanation of the mishna. Rav Huna said: This halakha applies to all foods except for bread and wine. Since they have special blessings, one does not fulfill his obligation by reciting the general blessing: By whose word all things came to be. And Rabbi Yoḥa said: One fulfills his obligation with the blessing: By whose word all things came to be, even over bread and wine.,The Gemara remarks: Let us say that this dispute is parallel to a tannaitic dispute found elsewhere, as it was taught in a Tosefta: One who saw bread and said: How pleasant is this bread, blessed is the Omnipresent Who created it, fulfilled his obligation to recite a blessing. One who saw a fig and said: How pleasant is this fig, blessed is the Omnipresent Who created it, fulfilled his obligation. This is the statement of Rabbi Meir. Rabbi Yosei says: One who deviates from the formula coined by the Sages in blessings, did not fulfill his obligation. If so, let us say that Rav Huna, who said that one who recites: By whose word all things came to be, over bread or wine, did not fulfill his obligation, holds in accordance with the opinion of Rabbi Yosei; and Rabbi Yoḥa, who said that one who recites: By whose word all things came to be, over bread or wine fulfills his obligation, holds in accordance with the opinion of Rabbi Meir.,The Gemara rejects this: Rav Huna could have said to you: I said my statement, even in accordance with the opinion of Rabbi Meir, as Rabbi Meir only stated his opinion, that one who alters the formula of the blessing fulfills his obligation, there, where the individual explicitly mentions the term bread in his blessing, but where he does not mention the term bread, even Rabbi Meir agrees that he did not fulfill his obligation.,And Rabbi Yoḥa could have said to you: I said my statement, even in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei only stated his opinion, that one who alters the formula of the blessing does not fulfill his obligation, there, because he recited a blessing that was not instituted by the Sages; however, if he recited: By whose word all things came to be, which was instituted by the Sages, even Rabbi Yosei agrees that, after the fact, he fulfilled his obligation to recite a blessing.,Regarding blessings that do not conform to the formula instituted by the Sages, the Gemara relates that Binyamin the shepherd ate bread and afterward recited in Aramaic: Blessed is the Master of this bread. Rav said, he thereby fulfilled his obligation to recite a blessing. The Gemara objects: But didn’t Rav himself say: Any blessing that does not contain mention of God’s name is not considered a blessing? The Gemara emends the formula of his blessing. He said: Blessed is the All-Merciful, Master of this bread.,The Gemara asks: But don’t we require three blessings in Grace after Meals? How did he fulfill his obligation with one sentence? The Gemara explains: What is: Fulfills his obligation, that Rav also said? He fulfills the obligation of the first of the three blessings, and must recite two more to fulfill his obligation completely.,The Gemara asks: What is he teaching us? The Gemara answers: Although he recited the blessing in a secular language, other than Hebrew, he fulfilled his obligation.,This remains difficult, as we already learned this in a mishna in Sota: And these are recited in any language that one understands: The portion of the swearing of the sota, the confession of the tithes when a homeowner declares that he has given all teruma and tithes appropriately, the recitation of Shema, and the Amida prayer and Grace after Meals. If Grace after Meals is clearly on the list of matters that may be recited in any language, what did Rav teach us? The Gemara answers: Rav’s ruling with regard to Binyamin the Shepherd is necessary, as it might have entered your mind to say: This, the permission to recite Grace after Meals in any language, applies only to a case where one recited it in a secular language, just as it was instituted by the Sages in the holy tongue. However, in a case where one did not recite the blessing in a secular language, just as it was instituted by the Sages in the holy tongue, say that no, he did not fulfill his obligation. Therefore, Rav teaches us that, after the fact, not only is the language not an impediment to fulfillment of his obligation to recite a blessing, the formula is not an impediment either.,The Gemara considers the matter of Rav’s opinion itself and cites the fundamental dispute in that regard. Rav said: Any blessing that does not contain mention of God’s name is not considered a blessing. And Rabbi Yoḥa said: Any blessing that does not contain mention of God’s sovereignty is not considered a blessing. Abaye said: It stands to reason in accordance with the opinion of Rav, as it was taught in a Tosefta: In the confession of the tithes, one recites, “I did not transgress your mitzvot and I did not forget” (Deuteronomy 26:13). The meaning of phrase, I did not transgress, is that I did not refrain from blessing You when separating tithes; and the meaning of the phrase, and I did not forget, is that I did not forget to mention Your name in the blessing recited over it. However, this baraita did not teach that one must mention God’s sovereignty in the blessing.,And Rabbi Yoḥa would say: Emend the baraita: And I did not forget to mention Your name and Your sovereignty in the blessing recited over it; indicating that one must mention both God’s name and God’s sovereignty.,And over a food item whose growth is not from the ground, one recites: By whose word all things came to be. And over vinegar, wine that fermented and spoiled, and over novelot, dates that spoiled, and over locusts, one recites: By whose word all things came to be. Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all. None of the items listed exist under normal conditions, and they come about as the result of a curse.,On a different note: If there were many types of food before him, over which food should he recite a blessing first? Rabbi Yehuda says: If there is one of the seven species for which Eretz Yisrael was praised among them, he recites the first blessing over it. And the Rabbis say: He recites a blessing over whichever of them he wants.,The Sages taught: Over a food item whose growth is not from the earth, for example, meat from domesticated animals, non-domesticated animals, and fowl and fish, one recites: By whose word all things came to be. So too, over milk, and over eggs, and over cheese, one recites: By whose word all things came to be. This is not only true with regard to items that come from animals, but over moldy bread, and over wine that fermented slightly, and over a cooked dish that spoiled, one recites: By whose word all things came to be, because the designated blessing is inappropriate for food that is partially spoiled. Similarly, over salt and over brine, and over truffles and mushrooms, one recites: By whose word all things came to be. The Gemara asks: Is this to say that truffles and mushrooms are not items that grow from the ground? Wasn’t it taught in a baraita: One who vows not to eat from the fruit of the earth is forbidden to eat all fruit of the earth; however, he is permitted to eat truffles and mushrooms. And if he said: All items that grow from the ground are forbidden to me, he is forbidden to eat even truffles and mushrooms. Apparently, truffles and mushrooms are items that grow from the ground.,Abaye said: With regard to growth, they grow from the earth, but with regard to sustece, they do not draw sustece from the earth.,The Gemara asks: Why is that distinction significant? Wasn’t it taught: Over a food item whose growth is not from the ground one recites the blessing: By whose word all things came to be? Even according to Abaye, mushrooms grow from the ground. The Gemara answers: Emend the baraita to read: Over a food item that does not draw sustece from the ground, one recites: By whose word all things came to be. Consequently, even over mushrooms one recites: By whose word all things came to be.,We learned in the mishna that over novelot one recites: By whose word all things came to be. The Gemara asks: What are novelot? The Gemara responds that the amora’im Rabbi Zeira and Rabbi Il’a disputed this. One said that the term refers to dates that, due to extreme conditions, were burned by the heat of the sun and ripened prematurely. And one said that they are dates that fell from the tree because of the wind.,We learned later in the mishna that Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all. Granted, according to the one who said that novelot are dates burned by the heat of the sun, that is the reason that he considers them a type of curse; however, according to the one who said that novelot are dates that fell because of the wind, what is the reason that it is considered a type of curse? Dates that fell from the tree are no worse than other dates.,The Gemara reconciles: Rabbi Yehuda’s statement was about the rest, the vinegar and locusts, not about the novelot.,Some say that the Gemara raised the question differently: Granted, according to the one who said that novelot are dates burned by the heat of the sun, that is the reason that we recite over them: By whose word all things came to be, as they are of inferior quality. However, to the one who said that novelot are dates that fell because of the wind, should we recite over them: By whose word all things came to be? We should recite: Who creates fruit of the tree.,Rather, the conclusion is, with regard to novelot unmodified, everyone agrees that they are dates that were burned by the heat of the sun. When they argue, it is with regard to those dates known as novelot temara, as we learned in a mishna concerning the laws of doubtfully tithed produce [demai]: Although, under normal circumstances, fruits that come into one’s possession by means of an am ha’aretz must be tithed due to concern lest the am ha’aretz failed to do so, the following fruits of inferior quality are lenient with regard to demai and one need not tithe them: Shittin, rimin, uzradin, benot shuaḥ, benot shikma, gufnin, nitzpa, and novelot temara.,The Gemara identifies these plants. Shittin, Rabba bar bar Ḥana said that Rabbi Yoḥa said: They are a type of figs. Rimin are lote. Uzradin are crabapples. Benot shuaḥ, Rabba bar bar Ḥana said that Rabbi Yoḥa said: They are white figs. Benot shikma, Rabba bar bar Ḥana said that Rabbi Yoḥa said: They are the fruit of the sycamore tree. Gufnin are the last grapes which remain on the tree at the end of the season. Nitzpa are the fruit of the caper-bush. Novelot temara, Rabbi Il’a and Rabbi Zeira disagreed. One said that they are dates burned by the heat of the sun, and one said that they are dates that fell because of the wind.,Here too, the Gemara asks: Granted, according to the one who said that novelot temara are dates burned by the heat of the sun, that is the reason that it was taught concerning them: Their halakhot are lenient with regard to demai, meaning that it is those with regard to which there is uncertainty whether or not they were tithed that are exempt from being tithed. Those with regard to which there is certainty that they were not tithed, one is obligated to tithe those dates. However, according to the one who said that novelot temara are dates felled because of the wind, this is difficult: Those regarding which there is certainty that they were not tithed, one is obligated? They are ownerless, and ownerless produce is exempt from the requirement to tithe.,The Gemara responds: With what are we dealing here? With a case where he gathered the dates that fell because of the wind and made them into a pile, like a pile of threshed grain, signifying that the produce is a finished product. As Rabbi Yitzḥak said that Rabbi Yoḥa said in the name of Rabbi Eliezer ben Ya’akov: Even gifts to the poor such as gleanings, forgotten sheaves, and produce of the corners, which are normally exempt from tithes, if a poor person gathered them and made them into a pile of threshed grain, by rabbinic law they were rendered obligated in tithes. In that case, only demai would be exempt from tithes.,Some say that the discussion was as follows:

102. Babylonian Talmud, Bava Qamma, 38a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 188; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 188

38a. דאם כן נכתוב קרא להאי רעהו גבי מועד:,שור של ישראל שנגח שור של כנעני פטור: אמרי ממה נפשך אי רעהו דוקא דכנעני כי נגח דישראל נמי ליפטר ואי רעהו לאו דוקא אפילו דישראל כי נגח דכנעני נחייב,א"ר אבהו אמר קרא (חבקוק ג, ו) עמד וימודד ארץ ראה ויתר גוים ראה שבע מצות שקיבלו עליהם בני נח כיון שלא קיימו עמד והתיר ממונן לישראל,רבי יוחנן אמר מהכא (דברים לג, ב) הופיע מהר פארן מפארן הופיע ממונם לישראל,תניא נמי הכי שור של ישראל שנגח שור של כנעני פטור שור של כנעני שנגח שור של ישראל בין תם בין מועד משלם נזק שלם שנאמר עמד וימודד ארץ ראה ויתר גוים ואומר הופיע מהר פארן,מאי ואומר,וכי תימא האי עמד וימודד ארץ מבעי' ליה לכדרב מתנה וכדרב יוסף ת"ש הופיע מהר פארן מפארן הופיע ממונן לישראל מאי דרב מתנה דא"ר מתנה עמד וימודד ארץ ראה וכו' מה ראה ראה שבע מצות שנצטוו עליהן בני נח ולא קיימום עמד והגלה אותם מעל אדמתם,ומאי משמע דהאי ויתר לישנא דאגלויי הוא כתיב הכא ויתר גוים וכתיב התם (ויקרא יא, כא) לנתר בהן על הארץ ומתרגם לקפצא בהון על ארעא,מאי דרב יוסף דא"ר יוסף עמד וימודד ארץ ראה וכו' מה ראה ראה שבע מצות שקיבלו עליהם בני נח ולא קיימום עמד והתירן להם,איתגורי אתגר א"כ מצינו חוטא נשכר אמר מר בריה דרבנא לומר שאפילו מקיימין אותן אין מקבלין עליהן שכר,ולא והתניא ר"מ אומר מנין שאפילו נכרי ועוסק בתורה שהוא ככהן גדול ת"ל (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים ולוים וישראלים לא נאמר אלא אדם הא למדת שאפילו נכרי ועוסק בתורה הרי הוא ככהן גדול,אמרי אין מקבלים עליהן שכר כמצווה ועושה אלא כמי שאינו מצווה ועושה דא"ר חנינא גדול המצווה ועושה יותר ממי שאינו מצווה ועושה:,ת"ר וכבר שלחה מלכות רומי שני סרדיוטות אצל חכמי ישראל למדונו תורתכם קראו ושנו ושלשו בשעת פטירתן אמרו להם דקדקנו בכל תורתכם ואמת הוא חוץ מדבר זה שאתם אומרים שור של ישראל שנגח שור של כנעני פטור של כנעני שנגח שור של ישראל בין תם בין מועד משלם נזק שלם,ממ"נ אי רעהו דוקא אפילו דכנעני כי נגח דישראל ליפטר ואי רעהו לאו דוקא אפילו דישראל כי נגח דכנעני לחייב ודבר זה אין אנו מודיעים אותו למלכות,רב שמואל בר יהודה שכיבא ליה ברתא אמרו ליה רבנן לעולא קום ניזל נינחמיה אמר להו מאי אית לי גבי נחמתא דבבלאי דגידופא הוא דאמרי מאי אפשר למיעבד הא אפשר למיעבד עבדי,אזל הוא לחודאי גביה א"ל (דברים ב, ב) ויאמר ה' (אל משה) אל תצר את מואב ואל תתגר בם מלחמה וכי מה עלה על דעתו של משה לעשות מלחמה שלא ברשות אלא נשא משה ק"ו בעצמו אמר ומה מדינים שלא באו אלא לעזור את מואב אמרה תורה (במדבר כה, יז) צרור את המדינים והכיתם אותם

38a. Because if so, if one whose ox gores a consecrated ox is exempt from liability, let the verse write this phrase: “of another,” with regard to the case of a forewarned ox. One could then infer that the owner is exempt from liability in the case of an innocuous ox as well, as the liability with regard to an innocuous ox is less severe than with regard to a forewarned ox. The stating of this exemption specifically in the context of an innocuous ox indicates that the exemption is only concerning the leniency stated in the verse, that if the gored ox belongs to another person, the owner of the belligerent ox is liable to pay only half the cost of the damage.,§ The mishna teaches: With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability; whereas if a gentile’s ox gores a Jew’s ox, the owner is liable to pay the full cost of the damage. The Sages said: This statement is difficult whichever way you look at it. If the phrase “of another” is meant in a precise manner, and therefore the liability applies only if his ox gores the ox of another Jew, when a gentile’s ox gores that of a Jew he should also be exempt from liability. And if the phrase “of another” is not meant in a precise manner, then even when a Jew’s ox gores that of a gentile the owner of the belligerent ox should be liable.,Rabbi Abbahu said that the reason for this ruling is that the verse states: “He stood and shook the earth; He beheld, and made the nations tremble [vayyatter]” (Habakkuk 3:6). This is homiletically interpreted to mean that God saw the seven mitzvot that the descendants of Noah accepted upon themselves to fulfill, and since they did not fulfill them, He arose and permitted [vehittir] their money to the Jewish people, so that in certain cases Jews are not liable for damage caused to gentiles.,Rabbi Yoḥa said that the source for this halakha is from here: It is stated in reference to the giving of the Torah: “The Lord came from Sinai and rose from Seir unto them; He appeared from Mount Paran” (Deuteronomy 33:2), which is homiletically interpreted to mean: From the time God came from Mount Paran, when giving the Torah, the money of the gentile nations appeared, i.e., it was revealed and granted to the Jewish people.,This is also taught in a baraita: With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. By contrast, with regard to an ox of a gentile that gored the ox of a Jew, whether it was innocuous or forewarned, the owner of the belligerent ox pays the full cost of the damage, as it is stated: “He stood and shook the earth; He beheld, and made the nations tremble.” And another verse states: “He appeared from Mount Paran.”,The Gemara asks: What is the reason the baraita adds: And another verse states, indicating that the first verse is not a sufficient source?,The Gemara explains that this is how the baraita is to be understood: And if you would say that this verse: “He stood and shook the earth” is necessary to express that which Rav Mattana and Rav Yosef derived from the verse, come and hear another source: “He appeared from Mount Paran,” meaning: From Paran their money appeared to the Jewish people. What is Rav Mattana’s exposition? It is as Rav Mattana says: “He stood and shook the earth.” What did He see? He saw the seven mitzvot that the descendants of Noah were commanded but did not fulfill, and He arose and exiled them from their land on account of their transgressions.,And from where may it be inferred that this term vayyatter is a term of exile? It is written here: “And made the nations tremble [vayyatter]” (Habakkuk 3:6), and it is written there: “Lenatter upon the earth” (Leviticus 11:21), which is translated into Aramaic as: “To leap upon the earth.” Apparently, the root nun, tav, reish, common to both words, indicates uprooting from one place to another.,What is Rav Yosef’s exposition? It is as Rav Yosef says: “He stood and shook the earth; He beheld.” What did He see? He saw the seven mitzvot that the descendants of Noah accepted upon themselves and did not fulfill, so He arose and permitted their prohibitions to them.,The Gemara asks: Did they thereby profit, in that their prohibitions became permitted to them? If so, we have found a transgressor who is rewarded. Mar, son of Rabbana, says: This is not to say that for them to transgress their mitzvot is no longer a sin; rather, it is to say that even if they fulfill them, they do not receive reward for fulfilling them.,The Gemara asks: But do they not receive reward for fulfilling those mitzvot? But isn’t it taught in a baraita that Rabbi Meir says: From where is it derived that even a gentile who engages in Torah is considered like a High Priest? The verse states with regard to the mitzvot: “Which if a person does, he shall live by them” (Leviticus 18:5). It is not stated: Which if priests and Levites and Israelites do, they shall live by them, but rather: A person, indicating that all people are included. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.,The Sages said in response: Rav Yosef meant that they do not receive the reward as does one who is commanded to perform a mitzva and performs it, but as does one who is not commanded to perform a mitzva and performs it anyway. As Rabbi Ḥanina says: One who is commanded and performs a mitzva is greater than one who is not commanded and performs it.,The Sages taught the following story in the context of the aforementioned halakha: And the Roman kingdom once sent two military officials [sardeyotot] to the Sages of Israel, and ordered them in the name of the king: Teach us your Torah. The officials read the Torah, and repeated it, and repeated it again, reading it for the third time. At the time of their departure, they said to the Sages: We have examined your entire Torah and it is true, except for this one matter that you state, i.e., that with regard to an ox of a Jew that gored the ox of a gentile, the owner is exempt from liability, whereas with regard to the ox of a gentile that gored the ox of a Jew, whether it was innocuous or forewarned, the owner pays the full cost of the damage.,The officials’ reasoning was that this halakha is difficult whichever way you look at it. If the phrase “of another” is meant in a precise manner, that the owners of both oxen must both be Jewish, then even when the ox of a gentile gores the ox of a Jew the owner of the ox should be exempt from liability. And if the phrase “of another” is not meant in a precise manner, and the oxen of all are included, then even when the ox of a Jew gores the ox of a gentile the owner should be liable. They added: But we will not inform this matter to the kingdom; having acknowledged that the entire Torah is true, we will not reveal this ruling, as it will displease the kingdom.,§ Incidentally, it is related that the daughter of Rav Shmuel bar Yehuda died. The Sages said to Ulla: Arise; let us go console him. Ulla said to them: What business do I have with the consolation of Babylonians, which is actually heresy? As, they say while consoling mourners: What can be done? This seems to suggest that if it were possible to do something, acting against the Almighty’s decree, they would do so, which is tantamount to heresy. Therefore, Ulla declined to accompany the Babylonian Sages.,Ulla therefore went to console Rav Shmuel bar Yehuda by himself, and said to him: The verse states: “And the Lord said to me, do not be at enmity with Moab, neither contend with them in battle” (Deuteronomy 2:9). What entered Moses’s mind, that God had to warn him not to undertake a particular action? Did it enter his mind to wage war with the Moabites without permission? Rather, Moses reasoned an a fortiori inference by himself, saying: And if with regard to the Midianites, who came only to help the Moabites harm the Jewish people (see Numbers, chapter 22), the Torah said: “Harass the Midianites and smite them” (Numbers 25:17),

103. Origen, Against Celsus, 1.24-1.26, 5.45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), adonai •jewish magic and ritual (and jewish elements), sabaoth •magic, christian and jewish rituals as Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 99, 100; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. 1.25. And perhaps there is a danger as great as that which degrades the name of God, or of the Good, to improper objects, in changing the name of God according to a secret system, and applying those which belong to inferior beings to greater, and vice versa. And I do not dwell on this, that when the name of Zeus is uttered, there is heard at the same time that of the son of Kronos and Rhea, and the husband of Hera, and brother of Poseidon, and father of Athene, and Artemis, who was guilty of incest with his own daughter Persephone; or that Apollo immediately suggests the son of Leto and Zeus, and the brother of Artemis, and half-brother of Hermes; and so with all the other names invented by these wise men of Celsus, who are the parents of these opinions, and the ancient theologians of the Greeks. For what are the grounds for deciding that he should on the one hand be properly called Zeus, and yet on the other should not have Kronos for his father and Rhea for his mother? And the same argument applies to all the others that are called gods. But this charge does not at all apply to those who, for some mysterious reason, refer the word Sabaoth, or Adonai, or any of the other names to the (true) God. And when one is able to philosophize about the mystery of names, he will find much to say respecting the titles of the angels of God, of whom one is called Michael, and another Gabriel, and another Raphael, appropriately to the duties which they discharge in the world, according to the will of the God of all things. And a similar philosophy of names applies also to our Jesus, whose name has already been seen, in an unmistakeable manner, to have expelled myriads of evil spirits from the souls and bodies (of men), so great was the power which it exerted upon those from whom the spirits were driven out. And while still upon the subject of names, we have to mention that those who are skilled in the use of incantations, relate that the utterance of the same incantation in its proper language can accomplish what the spell professes to do; but when translated into any other tongue, it is observed to become inefficacious and feeble. And thus it is not the things signified, but the qualities and peculiarities of words, which possess a certain power for this or that purpose. And so on such grounds as these we defend the conduct of the Christians, when they struggle even to death to avoid calling God by the name of Zeus, or to give Him a name from any other language. For they either use the common name - God - indefinitely, or with some such addition as that of the Maker of all things, the Creator of heaven and earth - He who sent down to the human race those good men, to whose names that of God being added, certain mighty works are wrought among men. And much more besides might be said on the subject of names, against those who think that we ought to be indifferent as to our use of them. And if the remark of Plato in the Philebus should surprise us, when he says, My fear, O Protagoras, about the names of the gods is no small one, seeing Philebus in his discussion with Socrates had called pleasure a god, how shall we not rather approve the piety of the Christians, who apply none of the names used in the mythologies to the Creator of the world? And now enough on this subject for the present. 1.26. But let us see the manner in which this Celsus, who professes to know everything, brings a false accusation against the Jews, when he alleges that they worship angels, and are addicted to sorcery, in which Moses was their instructor. Now, in what part of the writings of Moses he found the lawgiver laying down the worship of angels, let him tell, who professes to know all about Christianity and Judaism; and let him show also how sorcery can exist among those who have accepted the Mosaic law, and read the injunction, Neither seek after wizards, to be defiled by them. Moreover, he promises to show afterwards how it was through ignorance that the Jews were deceived and led into error. Now, if he had discovered that the ignorance of the Jews regarding Christ was the effect of their not having heard the prophecies about Him, he would show with truth how the Jews fell into error. But without any wish whatever that this should appear, he views as Jewish errors what are no errors at all. And Celsus having promised to make us acquainted, in a subsequent part of his work, with the doctrines of Judaism, proceeds in the first place to speak of our Saviour as having been the leader of our generation, in so far as we are Christians, and says that a few years ago he began to teach this doctrine, being regarded by Christians as the Son of God. Now, with respect to this point - His prior existence a few years ago - we have to remark as follows. Could it have come to pass without divine assistance, that Jesus, desiring during these years to spread abroad His words and teaching, should have been so successful, that everywhere throughout the world, not a few persons, Greeks as well as Barbarians, learned as well as ignorant, adopted His doctrine, so that they struggled, even to death in its defense, rather than deny it, which no one is ever related to have done for any other system? I indeed, from no wish to flatter Christianity, but from a desire thoroughly to examine the facts, would say that even those who are engaged in the healing of numbers of sick persons, do not attain their object - the cure of the body - without divine help; and if one were to succeed in delivering souls from a flood of wickedness, and excesses, and acts of injustice, and from a contempt of God, and were to show, as evidence of such a result, one hundred persons improved in their natures (let us suppose the number to be so large), no one would reasonably say that it was without divine assistance that he had implanted in those hundred individuals a doctrine capable of removing so many evils. And if any one, on a candid consideration of these things, shall admit that no improvement ever takes place among men without divine help, how much more confidently shall he make the same assertion regarding Jesus, when he compares the former lives of many converts to His doctrine with their after conduct, and reflects in what acts of licentiousness and injustice and covetousness they formerly indulged, until, as Celsus, and they who think with him, allege, they were deceived, and accepted a doctrine which, as these individuals assert, is destructive of the life of men; but who, from the time that they adopted it, have become in some way meeker, and more religious, and more consistent, so that certain among them, from a desire of exceeding chastity, and a wish to worship God with greater purity, abstain even from the permitted indulgences of (lawful) love. 5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth!

104. Babylonian Talmud, Avodah Zarah, 18a, 11b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 188; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 188

11b. המנשר פרסותיה מן הארכובה ולמטה תרגמא רב פפא בעגלה המושכת בקרון:,יום תגלחת זקנו: איבעיא להו היכי קתני יום תגלחת זקנו והנחת בלוריתו או דלמא יום תגלחת זקנו והעברת בלוריתו ת"ש דתני' תרוייהו יום תגלחת זקנו והנחת בלוריתו יום תגלחת זקנו והעברת בלוריתו,אמר רב יהודה אמר שמואל עוד אחרת יש [להם] ברומי אחת לשבעים שנה מביאין אדם שלם ומרכיבין אותו על אדם חיגר ומלבישין אותו בגדי אדם הראשון ומניחין לו בראשו קרקיפלו של רבי ישמעאל,ותלו ליה [בצואריה] מתקל [ר'] זוזא דפיזא ומחפין את השווקים באינך ומכריזין לפניו סך קירי פלסתר אחוה דמרנא זייפנא דחמי חמי ודלא חמי לא חמי מאי אהני לרמאה ברמאותיה ולזייפנא בזייפנותיה ומסיימין בה הכי ווי לדין כד יקום דין,אמר רב אשי הכשילן פיהם לרשעים אי אמרו זייפנא אחוה דמרנא כדקאמרי השתא דאמרי דמרנא זייפנא מרנא גופיה זייפנא הוא,ותנא דידן מ"ט לא קחשיב לה להאי דאיתא בכל שתא ושתא קחשיב דליתא בכל שתא ושתא לא קחשיב,הני דרומאי ודפרסאי מאי מוטרדי וטוריסקי מוהרנקי ומוהרין הני דפרסאי ודרומאי דבבלאי מאי מוהרנקי ואקניתי' בחנוני ועשר באדר,אמר רב חנן בר רב חסדא אמר רב ואמרי לה א"ר חנן בר רבא אמר רב חמשה בתי עבודת כוכבים קבועין הן אלו הן בית בל בבבל בית נבו בכורסי תרעתא שבמפג צריפא שבאשקלון נשרא שבערביא כי אתא רב דימי הוסיפו עליהן יריד שבעין בכי נדבכה שבעכו איכא דאמרי נתברא שבעכו רב דימי מנהרדעא מתני איפכא יריד שבעכו נדבכה שבעין בכי,א"ל רב חנן בר רב חסדא לרב חסדא מאי קבועין הן א"ל הכי אמר אבוה דאימך קבועין הן לעולם תדירא כולה שתא פלחי להו,אמר שמואל בגולה אינו אסור אלא יום אידם בלבד ויום אידם נמי מי אסיר והא רב יהודה שרא ליה לרב ברונא לזבוני חמרא ולרב גידל לזבוני חיטין בחגתא דטייעי שאני חגתא דטייעי דלא קביעא:,

11b. One who cuts the hooves of the animal, severing the legs from the knee and below, does not render the animal a tereifa. It is evident from the baraita, which discusses the cases in which an animal is rendered a tereifa and is therefore unfit to eat, that it is discussing kosher animals. The Gemara answers: Rav Pappa interpreted the baraita as referring to the calf that pulls the king’s coach, a kosher animal of which the king made use.,§ The mishna teaches: The day of shaving his, i.e., the gentile’s, beard and his locks. A dilemma was raised before the Sages: What is the mishna teaching here? Is it referring to the day of shaving his beard and head, when he cuts the hair of his head and as a result his long locks at the back of his head are left as a form of idol worship? Or perhaps the mishna is speaking of the day of shaving his beard and removing his locks, which are removed some time after they were left on the head? The Gemara responds: Come and hear an answer, as both opinions are taught in baraitot: One baraita mentions the day of shaving his beard and head when his long locks at the back of his head are left, whereas a different baraita specifies the day of shaving his beard and removing his locks.,The Gemara continues to discuss Roman festivals. Rav Yehuda says that Shmuel says: They have another festival in Rome: Once every seventy years they bring a man who is whole and free from any defect and have him ride on a lame man, to symbolize the healthy Esau ruling over Jacob, who walked with a limp after his fight with the angel. And they dress him in the garments of Adam the first man and place on his head the scalp [karkifelo] of Rabbi Yishmael, which the Romans flayed when they executed him.,And they hang gold on his neck weighing two hundred dinars, and cover the markets with onyx, and announce before him: The calculation [sakh] of the master [kiri] Jacob with regard to the time of the redemption is fraudulent [plaster]; the brother of our master, i.e., Esau, a forger. They further announce: One who witnesses this festival witnesses it, and whoever does not witness it will not witness it ever, as it was celebrated only once every seventy years. What purpose does deceit serve for the deceiver, and forgery for the forger? And they conclude in this fashion: Woe unto this one, Esau, when that one, Jacob, will arise, as this will cause Esau’s downfall.,Rav Ashi says: The mouths of these wicked people have caused their downfall. Had they said: A forger is the brother of our master, their claim would be interpreted as they say and wish to be understood. Now that they say: The brother of our master, a forger; they can be understood as saying: It is our master himself who is the forger.,The Gemara asks: And what is the reason that the tanna of our mishna does not count this festival in his list of gentile festivals? The Gemara answers: The tanna of the mishna counts those festivals that occur each and every year, and he does not count those festivals that do not occur each and every year.,The Gemara comments: Those festivals enumerated in the mishna are the festivals of the Romans. The Gemara asks: And what are the idolatrous festivals of the Persians? The Gemara answers: Mutredei and Turyaskei, Moharnekei and Moharin. The Gemara asks: Those are the festivals of the Persians and the Romans, and what are the festivals of the Babylonians? The Gemara answers: Moharnekei and Akenitei, Beḥanunei and the tenth of Adar.,§ Rav Ḥa bar Rav Ḥisda says that Rav says, and some say that it was Rav Ḥa bar Rava who says that Rav says: There are five established temples of idol worship, and they are: The temple of Bel in Babylonia; the temple of Nebo in the city of Khursei; the temple of Tirata, which is located in the city of Mapag; Tzerifa, which is located in Ashkelon; and Nashra, which is located in Arabia. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The Sages added to these places the marketplace that is located in Ein Bekhi and Nadbekha, which is located in Akko. There are those who say that Rav Dimi was referring to Natbera that is located in Akko. Rav Dimi from Neharde’a teaches the opposite, that it is the marketplace that is located in Akko, and Nadbekha that is located in Ein Bekhi.,Rav Ḥa bar Rav Ḥisda said to Rav Ḥisda: What does it mean that these temples of idol worship are established? Rav Ḥisda said to him: This is what your mother’s father, Rav Ḥa bar Rava, said: In contrast to festivals, which last for one or several days, they are always fixed as the site of idol worship, as constantly, all year round, worship takes place there.,§ Shmuel says: The halakha is that in the Diaspora, engaging in business with gentiles is prohibited only on the day of their festival itself, not during the days preceding and following the festival. Since Jews live among the gentiles, they are unable to refrain from engaging in business with them for such an extended period. The Gemara asks: And is it prohibited even on their festival day itself? But didn’t Rav Yehuda permit Rav Beruna to sell wine to gentiles, and permitted Rav Giddel to sell wheat, on the festival of the Arab merchants? The Gemara answers: The festival of the Arab merchants is different, as it does not have a fixed time, and therefore the Sages did not include it in the prohibition.,a city in which there is active idol worship, it is permitted to engage in business transactions with gentiles who live outside of the city. If the idol worship is outside the city, it is permitted to engage in business within the city. What is the halakha with regard to traveling there, a place where a pagan festival is being celebrated? When the road is designated only for that place, it is prohibited to use the road, as onlookers will assume that the traveler intends to join the festival. But if one were able to travel on it to arrive at another place, it is permitted to use the road to reach the place that is observing the festival.,What are the circumstances that determine whether a place is sufficiently far from a city to be considered outside of it? Rabbi Shimon ben Lakish says in the name of Rabbi Ḥanina: A place that is far enough away is, for example, the bazaar [atluza] of Gaza, which is located outside the city walls. And some say that Rabbi Shimon ben Lakish asked Rabbi Ḥanina about this issue: What is the halakha with regard to the bazaar of Gaza? May one conduct business there on the day of a festival celebrated in Gaza? Rabbi Ḥanina said to him: Did you never in your lifetime travel to Tyre and see a Jew and a gentile

105. Babylonian Talmud, Meilah, 17b, 17a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 55, 56, 57, 58, 59, 60, 61, 66

17a. אמר ליה כי קא מקיש רחמנא (ויקרא כ כה) לבל תשקצו אבל לשיעורין לא,

17a. Rava said to Rav Adda bar Ahava: When the Merciful One juxtaposes kosher and non-kosher animals to creeping animals, this is referring to the prohibition of: “You shall not make your souls detestable” (Leviticus 20:25), teaching that they are all included in that prohibition. But with regard to measures the Torah does not juxtapose those animals to creeping animals. For this reason there is no difference between the measure of impurity of carcasses of kosher animals and non-kosher animals.,The blood of one of the eight creeping animals listed in the Torah and their flesh join together to constitute the lentil-bulk measure to impart impurity. Rabbi Yehoshua stated a principle: With regard to any items whose impurity, in terms of degree and duration, and measure to impart impurity, are equal, e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, they join together to constitute the requisite measure.,Rabbi Yehoshua continued: By contrast, with regard to items whose impurity is equal but their measure is not equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose measure is equal but whose impurity is not equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal neither in terms of their impurity nor in terms of their measure, they do not join together to constitute the requisite measure.,Rav Ḥanin says that Rav Zeira says: The blood and flesh join together only if the blood is from the same animal as the flesh, but not if it is from a different animal.,And similarly, Rabbi Yosei bar Rabbi Ḥanina says, in rejection of Rav Zeira’s statement: It is taught in a baraita: The verse states: “These are the impure [hateme’in] to you among all that creep; whoever touches them when they are dead, shall be impure until the evening” (Leviticus 11:31). This plural form of “hateme’in” teaches that they join together to impart ritual impurity. And this applies even to the flesh of a creeping animal and the flesh of another creeping animal, or the flesh of a creeping animal and the blood of another creeping animal, whether they are from one category, i.e., one type of creeping animal, or from two categories of creeping animal.,Rav Yosef says: This is not difficult. Here, the baraita is referring to a case where the half-measure of flesh and the half-measure of blood both came from an entire animal, and therefore the two half-measures combine, due to the significance of an entire animal. There, in the statement of Rav Zeira, he is speaking of a case where the half-measure of flesh and the half-measure of blood each come from part of an animal.,And from where do you say that there is a distinction between a case where the flesh and blood come from an entire animal and a case where they come from part of an animal? From that which is taught in a baraita: In a case where one quarter-log of blood from a corpse was spilled on the floor, and its place was a slope [ketafres], so that the blood trickles down, and someone leaned over so that he covered part of it, he remains ritually pure. If he covered all of it, he is rendered impure.,The Gemara clarifies the halakha: What does the phrase: Part of it, mean in this context? If we say that it is referring to part of the one quarter-log of blood, whereas if it is a full quarter-log then he is impure, that is difficult: But doesn’t Rabbi Ḥanina say that Rabbi Yehuda HaNasi says: If there was exactly one quarter-log of blood in a pot that one stirred without touching the blood, he remains pure, despite the fact that his body must have overshadowed all the blood at the time, and would therefore have had the status of a tent over it. The reason is that some of the blood must have been absorbed into the spoon with which he stirred, and therefore there no longer remains an entire connected quarter-log. This shows that the entire quarter-log must be together, as one unit, in order to impart impurity.,Rather, isn’t it correct to conclude from this baraita that there is a distinction between a case where the blood came from an entire corpse, and where it came from part of a corpse? In other words, if the blood came from one body it need not be together as a single unit, whereas if it came from more than one body, it must all be joined together, as in the case mentioned by Rabbi Yehuda HaNasi. Similarly, with regard to the statements of Rav Zeira and the baraita, here the baraita is referring to a situation where the half-measure of flesh and the half-measure of blood came from an entire animal, and due to the significance of an entire animal the two half-measures combine. There, Rav Zeira is referring to a case where the half-measure of flesh and the half-measure of blood come from part of the animal. The Gemara notes that one should indeed conclude from it that this is the correct distinction.,§ The Gemara relates that Rabbi Matya ben Ḥarash asked Rabbi Shimon ben Yoḥai in the city of Rome: From where is it derived with regard to the blood of creeping animals that it is impure? Rabbi Shimon ben Yoḥai said to him: It is derived from the fact that the verse states: “And these are they that are impure for you among the creeping animals” (Leviticus 11:29). Since a similar phrase already appears in Leviticus 11:31, it is derived from here that the blood of creeping animals is impure.,Rabbi Matya ben Ḥarash’s students said to him in amazement: How wise is Rabbi Shimon ben Yoḥai! Rabbi Matya ben Ḥarash said to them: This source is not his own, as it is a set tradition in the mouth of Rabbi Elazar bar Rabbi Yosei, and Rabbi Shimon ben Yoḥai learned it from him. Rabbi Matya ben Ḥarash provided the background for this claim. As, on one occasion the gentile monarchy issued a decree that the Jewish people may not observe Shabbat, and that they may not circumcise their sons, and that they must engage in intercourse with their wives when they are menstruating.,Rabbi Reuven ben Isterobeli went and cut his hair in a komei hairstyle,which was common only among the gentiles, and he went and sat with the gentiles when they were discussing these three decrees. He said to them: One who has an enemy, does he want his enemy to become poor or to become rich? They said to him: He wants his enemy to become poor. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn’t it better that they will not perform labor on Shabbat in order that they will become poor? The gentiles said: That is a good claim that he said; let us nullify our decree. And they indeed nullified it.,Again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to become weak or to become healthy? They said to him: He wants his enemy to become weak. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn’t it better that they circumcise their sons after eight days and thereby cause them to become weak? The gentiles said: That is a good claim that he said, and they nullified their decree.,Once again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to multiply or to decrease? They said to him: He wants his enemy to decrease. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn’t it better that they do not engage in intercourse with their wives when they are menstruating? The gentiles said: That is a good claim that he said, and they nullified their decree.,A short time later they recognized that Rabbi Reuven ben Isterobeli was a Jew, and they realized that he had fooled them to the advantage of the Jewish people. They therefore arose and reinstated all of their decrees. The Sages then said: Who will go and nullify these decrees?

106. Athanasius, Life of Anthony, 19.2-19.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ritual auspicium, jewish Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 277

107. Babylonian Talmud, Shabbat, 129b, 75a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 44, 45, 72, 74; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 44, 45, 72, 74

75a. שכן יריעה שנפל בה דרנא קורעין בה ותופרין אותה,אמר רב זוטרא בר טוביה אמר רב המותח חוט של תפירה בשבת חייב חטאת והלומד דבר אחד מן המגוש חייב מיתה והיודע לחשב תקופות ומזלות ואינו חושב אסור לספר הימנו,מגושתא רב ושמואל חד אמר חרשי וחד אמר גדופי תסתיים דרב דאמר גדופי דאמר רב זוטרא בר טוביה אמר רב הלומד דבר אחד מן המגוש חייב מיתה דאי ס"ד חרשי הכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות תסתיים,אר"ש בן פזי א"ר יהושע בן לוי משום בר קפרא כל היודע לחשב בתקופות ומזלות ואינו חושב עליו הכתוב אומר (ישעיהו ה, יב) ואת פועל ה' לא יביטו ומעשה ידיו לא ראו א"ר שמואל בר נחמני א"ר יוחנן מנין שמצוה על האדם לחשב תקופות ומזלות שנאמר (דברים ד, ו) ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים איזו חכמה ובינה שהיא לעיני העמים הוי אומר זה חישוב תקופות ומזלות:,הצד צבי וכו': ת"ר הצד חלזון והפוצעו אינו חייב אלא אחת רבי יהודה אומר חייב שתים שהיה ר' יהודה אומר פציעה בכלל דישה אמרו לו אין פציעה בכלל דישה אמר רבא מ"ט דרבנן קסברי אין דישה אלא לגדולי קרקע וליחייב נמי משום נטילת נשמה אמר רבי יוחנן שפצעו מת,רבא אמר אפילו תימא שפצעו חי מתעסק הוא אצל נטילת נשמה והא אביי ורבא דאמרי תרווייהו מודה ר"ש בפסיק רישא ולא ימות שאני הכא דכמה דאית ביה נשמה טפי ניחא ליה כי היכי דליציל ציבעיה:,השוחטו: שוחט משום מאי חייב רב אמר משום צובע ושמואל אמר משום נטילת נשמה

75a. As, when a curtain had a worm which made a tear in it, they would tear the curtain further to lengthen the tear, and that enabled them to then sew it in a manner that obscured the tear.,Rav Zutra bar Toviya said that Rav said: One who tightens the thread of a stitch on Shabbat is liable to bring a sin-offering. If two parts of a garment that were sewn together begin to separate, and one pulls the thread to reattach them, it is tantamount to having sewn them. The Gemara cites additional halakhot cited by Rav Zutra in the name of Rav. And one who learns even one matter from a magosh, a Persian priest, is liable to receive the death penalty. And one who knows how to calculate astronomical seasons and the movement of constellations, and does not do so, one may not speak with him because his actions are improper.,The Gemara proceeds to discuss the additional halakhot cited by Rav Zutra bar Toviya. With regard to the magosh, Rav and Shmuel disagreed. One said that they are sorcerers, while the other said they are heretics. The Gemara adds: Conclude that Rav is the one who said that they are heretics, as Rav Zutra bar Toviya said that Rav said: One who learns one matter from the magosh is liable to receive the death penalty. As, if it should enter your mind that they are sorcerers, wasn’t it written: “When you come into the land which the Lord your God gives you, you shall not learn to do after the abominations of those nations. There shall not be found among you any one that makes his son or his daughter to pass through the fire, one that uses divination, a soothsayer, or an enchanter, or a sorcerer” (Deuteronomy 18:9–10)? And the Sages inferred: You shall not learn to do, but you may learn to understand and to teach the topic of sorcery. Apparently, merely learning about sorcery does not violate a prohibition. Only acting upon that learning is prohibited. Rav, who prohibited learning even a single matter from a magosh, must hold that they are heretics, not merely sorcerers. The Gemara states: Indeed, conclude that Rav is the one who said that they are heretics.,Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who knows how to calculate astronomical seasons and the movement of constellations and does not do so, the verse says about him: “They do not take notice of the work of God, and they do not see His handiwork” (Isaiah 5:12). And Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: From where is it derived that there is a mitzva incumbent upon a person to calculate astronomical seasons and the movement of constellations? As it was stated: “And you shall guard and perform, for it is your wisdom and understanding in the eyes of the nations” (Deuteronomy 4:6). What wisdom and understanding is there in the Torah that is in the eyes of the nations, i.e., appreciated and recognized by all? You must say: This is the calculation of astronomical seasons and the movement of constellations, as the calculation of experts is witnessed by all.,We learned in the mishna, among those liable for performing primary categories of labor: One who traps a deer or any other living creature. The Sages taught in a Tosefta: One who traps a ḥilazon and breaks its shell to remove its blood for the dye is liable to bring only one sin-offering. He is not liable for breaking the shell. Rabbi Yehuda says: He is liable to bring two, for performing the prohibited labors of trapping and for threshing, as Rabbi Yehuda would say: The breaking of a ḥilazon is included in the primary category of threshing, as its objective is to extract the matter that he desires from the shell that he does not. The Rabbis said to him: Breaking the shell is not included in the primary category of threshing. Rava said: What is the rationale for the opinion of the Rabbis? They hold: Threshing applies only to produce that grows from the ground. One who extracts other materials from their covering is exempt. The Gemara asks: Even if extracting blood is not considered threshing, let him be liable for taking a life as well. Rabbi Yoḥa said: This is referring to a case where he broke its shell after it was dead.,Rava said: Even if you say that he broke it when it was alive, he is exempt. Since he had no intention of killing the ḥilazon, he is considered as one who is acting unawares with regard to taking a life. The Gemara raises a difficulty: Didn’t Abaye and Rava both say that Rabbi Shimon, who rules that an unintentional act is permitted, agrees that in a case of: Cut off its head and will it not die, one is liable? One who performs an action that will inevitably result in a prohibited labor cannot claim that he did not intend for his action to lead to that result. Lack of intention is only a valid claim when the result is merely possible, not inevitable. Since one who extracts blood from a ḥilazon inevitably takes its life, how can Rava claim that his action is unintentional? The Gemara answers: Here it is different, as the longer the ḥilazon lives, the better it is for the trapper, so that its dye will become clear. Dye extracted from a live ḥilazon is a higher quality than that which is extracted from a dead one. Rabbi Shimon agrees that one who performs an action with inevitable consequences is liable only in a case where the consequences are not contrary to his interests. Since he prefers that the ḥilazon remain alive as long as possible, he is not liable for the inevitable consequences.,We learned in the mishna, among those liable for performing primary categories of labor: And one who slaughters an animal on Shabbat. The Gemara asks: As there was no slaughter necessary for construction of the Tabernacle, one who slaughters an animal, due to what prohibited labor is he liable? Rav said: He is liable due to dyeing, as in the course of the slaughter the hide is dyed with blood. And Shmuel said: He is liable due to taking a life.

108. Babylonian Talmud, Qiddushin, 72a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 86; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 86

72a. והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר' חמא בר עוקבא אמר רבי יוסי בר' חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר' יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר' אבא בר כהנא דאמר ר' אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר' חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר' אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר' אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה

72a. And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.,Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.,Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.,Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (II Kings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.

109. Pseudo Clementine Literature, Homilies, 5.4-5.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •magic, christian and jewish rituals as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 2

110. Julian (Emperor), Letters, 61c (4th cent. CE - 4th cent. CE) Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 249

111. Augustine, The City of God, 7.35 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 147

7.35. For Numa himself also, to whom no prophet of God, no holy angel was sent, was driven to have recourse to hydromancy, that he might see the images of the gods in the water (or, rather, appearances whereby the demons made sport of him), and might learn from them what he ought to ordain and observe in the sacred rites. This kind of divination, says Varro, was introduced from the Persians, and was used by Numa himself, and at an after time by the philosopher Pythagoras. In this divination, he says, they also inquire at the inhabitants of the nether world, and make use of blood; and this the Greeks call νεκρομαντείαν . But whether it be called necromancy or hydromancy it is the same thing, for in either case the dead are supposed to foretell future things. But by what artifices these things are done, let themselves consider; for I am unwilling to say that these artifices were wont to be prohibited by the laws, and to be very severely punished even in the Gentile states, before the advent of our Saviour. I am unwilling, I say, to affirm this, for perhaps even such things were then allowed. However, it was by these arts that Pompilius learned those sacred rites which he gave forth as facts, while he concealed their causes; for even he himself was afraid of that which he had learned. The senate also caused the books in which those causes were recorded to be burned. What is it, then, to me, that Varro attempts to adduce all sorts of fanciful physical interpretations, which if these books had contained, they would certainly not have been burned? For otherwise the conscript fathers would also have burned those books which Varro published and dedicated to the high priest C sar. Now Numa is said to have married the nymph Egeria, because (as Varro explains it in the forementioned book) he carried forth water wherewith to perform his hydromancy. Thus facts are wont to be converted into fables through false colorings. It was by that hydromancy, then, that that over-curious Roman king learned both the sacred rites which were to be written in the books of the priests, and also the causes of those rites - which latter, however, he was unwilling that any one besides himself should know. Wherefore he made these causes, as it were, to die along with himself, taking care to have them written by themselves, and removed from the knowledge of men by being buried in the earth. Wherefore the things which are written in those books were either abominations of demons, so foul and noxious as to render that whole civil theology execrable even in the eyes of such men as those senators, who had accepted so many shameful things in the sacred rites themselves, or they were nothing else than the accounts of dead men, whom, through the lapse of ages, almost all the Gentile nations had come to believe to be immortal gods; while those same demons were delighted even with such rites, having presented themselves to receive worship under pretence of being those very dead men whom they had caused to be thought immortal gods by certain fallacious miracles, performed in order to establish that belief. But, by the hidden providence of the true God, these demons were permitted to confess these things to their friend Numa, having been gained by those arts through which necromancy could be performed, and yet were not constrained to admonish him rather at his death to burn than to bury the books in which they were written. But, in order that these books might be unknown, the demons could not resist the plough by which they were thrown up, or the pen of Varro, through which the things which were done in reference to this matter have come down even to our knowledge. For they are not able to effect anything which they are not allowed; but they are permitted to influence those whom God, in His deep and just judgment, according to their deserts, gives over either to be simply afflicted by them, or to be also subdued and deceived. But how pernicious these writings were judged to be, or how alien from the worship of the true Divinity, may be understood from the fact that the senate preferred to burn what Pompilius had hid, rather than to fear what he feared, so that he could not dare to do that. Wherefore let him who does not desire to live a pious life even now, seek eternal life by means of such rites. But let him who does not wish to have fellowship with malign demons have no fear for the noxious superstition wherewith they are worshipped, but let him recognize the true religion by which they are unmasked and vanquished. <

112. John Chrysostom, Commentarius In Job, 1.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •magic, jewish ritual as Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 1

113. Proclus, In Platonis Cratylum Commentaria, 155.4-5 (88.4-6) (5th cent. CE - 5th cent. CE) Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

114. Yannai, Piyyutim, 6.6, 7.5, 8.5 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 73, 175, 184

115. Zoroastrian Literature, Gizistag Abāliš, 7 Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 130; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 130

116. Manuscripts, Cod. Venice, Bnm, z524 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 277

117. Zoroastrian Literature, Videvdad, 4.10 Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 166; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 166

118. Zoroastrian Literature, Zand Ī Wahman Yasn, 2 Tagged with subjects: •ritual, jewish, zoroastrian Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 166; Secunda, The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context (2020), 166

119. Anon., Fragments, 1.5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

120. Papyri, P.Insinger, 31.19-31.23 Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), adonai •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 200

121. Epigraphy, Ameling 2004, 213 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 249

122. Epigraphy, Durrbach 1921/22, 167 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 74

123. New Testament, Isaiah, 37.16 Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), adonai •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 120

124. Homerus, Parisina, 269 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 277

125. Council of Chalcedon, Canons, 36-37, 35 Tagged with subjects: •nan Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 1

126. Papyri, P.Louvre, E3229, 6.6-19 (= Suppl. 149-62) Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 155, 157

127. Anon., Rule of St. Benedict, 16, 18-19, 17 Tagged with subjects: •nan Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 277

128. Papyri, P.Oxy., 4468 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 13

129. Papyri, Psi, 6 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 138

130. Manuscripts, Cod. London, Bl, Harley 5604 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 277

131. Zoroastrian Literature, Hērbedestān, 6.6, 7.5, 8.5 Tagged with subjects: •nan Found in books: Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (2014) 73, 184

132. New Testament, Exodus, 14.19-14.21, 33.11 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 263

133. Anon., Chaldean Oracles, 116 Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

134. Anon., Totenbuch, 130-136, 17 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 157

135. Council of Laodicea [Between Ca.343-381], Can., 16, 29, 35, 37, 6, 9, 38 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 299

136. Papyri, Sm, 72 (= PGM CXXII), 90 (= PGM CII), 71 (= PGM CXVII) Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 13

137. Anon., Geoponica, 7.31.2 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 277

138. Anon., Jerusalem, Nli Heb., a b c d\n0 4°577.5.30 4°577.5.30 4°577 5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 261, 262, 263, 264, 271

139. Suidas Thessalius, Fragments, e2424 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88

140. Anon., Cairo Genizah, T(Aylor)-S(Chechter) Ns, 157.72, jtsl ena ns 12.5, j 594 (= g39 r-s) Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 262

141. New Testament, Job, 38 Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), adonai •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 200

142. Tacitus, Suda, 174-175 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 185

143. Orphic Hymns., Hymni, 8.12 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 269

144. Lucianus, Pharsalia, 175 Tagged with subjects: •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 185

145. Epigraphy, Cil I2, 773 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 74

146. Epigraphy, Miranda 2003, 165 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 131

147. Epigraphy, Inschriften Von Stratonikeia Ii, 1117-1118, 1307-1308 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 129

148. Epigraphy, Seg, 37.968, 51.1783 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88, 126

149. Epigraphy, Mama Vi, 1 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88

150. Theodoret of Cyrus, Commentary On Col., Pg 82, 613 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 128

151. Apollinarius of Hierapolis, De Pascha, 1297a-1300, pg 5 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 249

152. Epigraphy, Gephyra, pp. 113f. no. 1 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 129

153. Epigraphy, Ramsay 1895, 14 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 129

154. Melito of Sardes, Homilia In Passionem Christi, 87-92, 94-99, 93 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 246

155. Epigraphy, Ritti 2006, 37 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 126

156. Epigraphy, Ritti / Baysal / Miranda / Guizzi 2008, 153, 197 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 249

157. Epigraphy, Igr Iv, 1586 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 131

158. Epigraphy, Ea, p. 81-86 Tagged with subjects: •rituals, jewish, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 88

159. Anon., 3 Enoch, 10.1 Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

160. Anon., 2 Enoch, 22.8-22.9 Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

161. New Testament, 1 Samuel, 4.4 Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), adonai •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 120

162. Epigraphy, Inschriften Von Laodicea, 61, 64, 111 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 249

163. Anon., Fragments, 1.5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

164. Anon., Fragments, 1.5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

165. Anon., Fragments, 1.5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

166. Anon., Fragments, 1.5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

167. Anon., Opening of The Mouth Ritual, scene 59C, scene 59D Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 197

168. Papyri, P. Rhind, 10h Tagged with subjects: •jewish magic and ritual (and jewish elements) •jewish magic and ritual (and jewish elements), sabaoth Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 197

169. Papyri, P. Bm, EA 10808 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 13

170. Proclus, Excerpta Chaldaica In Alcibiadem, 1.104e Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

171. Thesallus of Tralles, De Virtutibus Herbarum, 22.4 Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346

172. Anon., Parthian Manichaean Fragments, m5569 Tagged with subjects: •ritual, jewish Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

173. Papyri, P. Boulaq, 6, 1, rt. 4 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 157

174. Anon., Gospel of Thomas, a b c d\n0 21 21 21 None\n1 37(39.27-40.2) 37(39.27 37(39 27 Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349

175. Orphic Hymns., Fragments, 1.5 Tagged with subjects: •jewish magic and ritual (and jewish elements) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 266

176. Papyri, P. Vatican, fragment a, 38603 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 197

Tiresias: The Ancient Mediterranean Religions Source Database