1. Hebrew Bible, Proverbs, 23.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1| 23.18. "כִּי אִם־יֵשׁ אַחֲרִית וְתִקְוָתְךָ לֹא תִכָּרֵת׃", | 23.18. "For surely there is a future; And thy hope shall not be cut off.", |
|
| 2. Hebrew Bible, Numbers, 19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 474 |
3. Hebrew Bible, Leviticus, 3.1, 12.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597| 3.1. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃", 3.1. "וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃", 12.6. "וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃", | 3.1. "And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD.", 12.6. "And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.", |
|
4. Hebrew Bible, Exodus, 22.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 211| 22.4. "כִּי יַבְעֶר־אִישׁ שָׂדֶה אוֹ־כֶרֶם וְשִׁלַּח אֶת־בעירה [בְּעִירוֹ] וּבִעֵר בִּשְׂדֵה אַחֵר מֵיטַב שָׂדֵהוּ וּמֵיטַב כַּרְמוֹ יְשַׁלֵּם׃", | 22.4. "If a man cause a field or vineyard to be eaten, and shall let his beast loose, and it feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.", |
|
5. Cicero, Academica, 1.34, 2.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535| 1.34. Nam Strato eius auditor quamquam fuit acri ingenio tamen ab ea disciplina omnino semovendus est; qui cum maxime necessariam partem philosophiae, quae posita est in virtute et in in om. mgf moribus, reliquisset totumque se ad investigationem naturae contulisset, in ea ipsa plurimum dissedit a suis. Speusippus autem et Xenocrates, qui primi Platonis rationem auctoritatemque susceperant, et post eos Polemo Polemon *g et Crates unaque Crantor Cranto p 2 wg 2 Cratero g 1 Crator *g*d in Academia congregati diligenter ea eis px quae a superioribus acceperant tuebantur. utebantur *d Iam Polemonem audiverant assidue Zeno et Arcesilas. Archesilaus x | |
|
| 6. Livy, History, 25.23, 39.8.3-39.8.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 101, 106 |
| 7. Diogenes of Oenoanda, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535 |
8. Josephus Flavius, Jewish War, 7.123, 7.150, 7.155 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 101, 107 | 7.123. 4. Now all the soldiery marched out beforehand by companies, and in their several ranks, under their several commanders, in the nighttime, and were about the gates, not of the upper palaces, but those near the temple of Isis; for there it was that the emperors had rested the foregoing night. 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.155. Accordingly, when it was related that there was an end of him, and all the people had sent up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace. |
|
9. Josephus Flavius, Jewish Antiquities, 10.265, 18.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 475 | 10.265. for buildings suffer the same as men do, they grow old as well as they, and by numbers of years their strength is dissolved, and their beauty withered. Now they bury the kings of Media, of Persia, and Parthia in this tower to this day, and he who was entrusted with the care of it was a Jewish priest; which thing is also observed to this day. 18.38. Nay, some of them were not quite free-men, and these he was benefactor to, and made them free in great numbers; but obliged them not to forsake the city, by building them very good houses at his own expenses, and by giving them land also; for he was sensible, that to make this place a habitation was to transgress the Jewish ancient laws, because many sepulchers were to be here taken away, in order to make room for the city Tiberias whereas our laws pronounce that such inhabitants are unclean for seven days. |
|
10. Mishnah, Bekhorot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597| 1.1. "הַלּוֹקֵחַ עֻבַּר חֲמוֹרוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, וְהַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם פְּטוּרִין מִקַּל וָחֹמֶר, אִם פָּטְרוּ שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר, דִּין הוּא שֶׁיִּפְטְרוּ שֶׁל עַצְמָן: \n", | 1.1. "[An Israelite] who buys a fetus of a donkey belonging to a non-Jew or who sells one to him, although this is not permitted, or who forms a partnership with him, or who receives [an animal] from him to look after or who gives [his donkey] to him to look after, is exempt from the [law of the] bekhor, for it says: [“I sanctified to me all the firstborn] in Israel,” (Numbers 3:13) but not in non-Jews. Priests and levites are exempt through [an argument made by a] kal vehomer: if they exempted the first-born belonging to the Israelites in the wilderness, it follows all the more so that they should exempt their own.", |
|
11. Mishnah, Negaim, 13.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 475| 13.12. "נִכְנַס לְבֵית הַכְּנֶסֶת, עוֹשִׂים לוֹ מְחִצָּה גְבוֹהָה עֲשָׂרָה טְפָחִים עַל רֹחַב אַרְבַּע אַמּוֹת. נִכְנָס רִאשׁוֹן, וְיוֹצֵא אַחֲרוֹן. כֹּל הַמַּצִּיל צָמִיד פָּתִיל בְּאֹהֶל הַמֵּת, מַצִּיל צָמִיד פָּתִיל בְּבַיִת הַמְנֻגָּע. וְכֹל הַמַּצִּיל מְכֻסֶּה בְאֹהֶל הַמֵּת, מַצִּיל מְכֻסֶּה בְּבַיִת הַמְנֻגָּע, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֹּל הַמַּצִּיל צָמִיד פָּתִיל בְּאֹהֶל הַמֵּת, מַצִּיל מְכֻסֶּה בְּבַיִת הַמְנֻגָּע. כֹּל הַמַּצִּיל מְכֻסֶּה בְאֹהֶל הַמֵּת, אֲפִלּוּ מְגֻלֶּה בְּבַיִת הַמְנֻגָּע, טָהוֹר: \n", | 13.12. "If he enters a synagogue, a partition ten handbreadths high and four cubits wide must be made for him. He should enter first and come out last. Any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.", |
|
12. Mishnah, Shekalim, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597| 1.5. "אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ: \n", | 1.5. "Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).", |
|
13. Mishnah, Avodah Zarah, 1.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597| 1.9. "אַף בִּמְקוֹם שֶׁאָמְרוּ לְהַשְׂכִּיר, לֹא לְבֵית דִּירָה אָמְרוּ, מִפְּנֵי שֶׁהוּא מַכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (דברים ז) וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ. וּבְכָל מָקוֹם לֹא יַשְׂכִּיר לוֹ אֶת הַמֶּרְחָץ, מִפְּנֵי שֶׁהוּא נִקְרָא עַל שְׁמוֹ: \n", | 1.9. "Even in such a place where the letting of a house has been permitted, they did not say [that this was permitted if it was] for the purpose of a residence, since the idolater will bring idols into it; for it says, “you shall not bring an abomination into your house” (Deut. 7:26). In no place may one let a bath-house to an idolater, as it is called by the name of the owner.", |
|
| 14. Mishnah, Avot, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535, 537 |
15. Tosefta, Shekalim, 1.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597| 1.7. "אין מביאין מנחות ונסכים ומנחות תודה ולחמה [של] תודה מן הטבל ומן התרומה ומן המעשר ראשון שלא ניטלה תרומתו וממעשר שני והקדש שלא נפדו מן המדומע מן החדש ומפירות שביעית ואם הביא הרי אלו פסולין ואין צריך לומר מן הערלה וכלאי הכרם.", | |
|
| 16. Suetonius, Augustus, 31.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106 |
| 17. Tacitus, Annals, 15.44.12-15.44.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 101 |
18. Tosefta, Negaim, 7.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 475| 7.11. "מצורע שנכנס לבית כל הכלים ששם הרי אלו טמאין מיד אמר רבי יהודה בד\"א בזמן שנכנס ברשות לא נכנס ברשות כל הכלים ששם טהורים עד שישהה כדי הדלקת הנר. נכנס לבית הכנסת עושין לו מחיצה נכנס ראשון ויוצא אחרון. כלים התלוין בכותל למעלה מעשרה טפחים טהורין דברי רבי מאיר ר' שמעון אומר למעלה אמות רבי יוסי ברבי יהודה אומר כלים הטמונין בקרקע הבית למטה משלש אצבעות טהורין. רבי יהודה אומר השידה ותיבה ומגדל שבבית המנוגע אע\"פ שהן מגולין כלים שבתוכן טהורים.", | |
|
| 19. Anon., Sifre Numbers, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597 |
| 20. Sextus, Outlines of Pyrrhonism, 1.36 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535 |
| 21. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597 |
| 22. Justin, First Apology, 2.1-2.20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 101 |
23. Pausanias, Description of Greece, 10.12.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106| 10.12.9. ἐπετράφη δὲ καὶ ὕστερον τῆς Δημοῦς παρʼ Ἑβραίοις τοῖς ὑπὲρ τῆς Παλαιστίνης γυνὴ χρησμολόγος, ὄνομα δὲ αὐτῇ Σάββη· Βηρόσου δὲ εἶναι πατρὸς καὶ Ἐρυμάνθης μητρός φασι Σάββην· οἱ δὲ αὐτὴν Βαβυλωνίαν, ἕτεροι δὲ Σίβυλλαν καλοῦσιν Αἰγυπτίαν. | 10.12.9. Later than Demo there grew up among the Hebrews above Palestine a woman who gave oracles and was named Sabbe. They say that the father of Sabbe was Berosus, and her mother Erymanthe. But some call her a Babylonian Sibyl, others an Egyptian. |
|
| 24. Gaius, Instiutiones, 2.2-2.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597 |
25. Pliny The Younger, Letters, 10.50, 10.70-10.71 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597 | 10.50. Trajan to Pliny. You may, my dear Pliny, without any religious scruples, if the site seems to require the change, remove the temple of the Mother of the Gods to a more suitable spot, nor need the fact that there is no record of legal consecration trouble you, for the soil of a foreign city may not be suitable for the consecration which our laws enjoin. |
|
26. Pliny The Younger, Letters, 10.50, 10.70-10.71 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597 | 10.50. Trajan to Pliny. You may, my dear Pliny, without any religious scruples, if the site seems to require the change, remove the temple of the Mother of the Gods to a more suitable spot, nor need the fact that there is no record of legal consecration trouble you, for the soil of a foreign city may not be suitable for the consecration which our laws enjoin. |
|
| 27. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 475 |
| 28. Charax of Pergamum, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 474, 475 |
29. Cassius Dio, Roman History, 57.18.3-57.18.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106 | 57.18.3. Later, when Marcus Junius and Lucius Norbanus assumed office, an omen of no little importance occurred on the very first day of the year, and it doubtless had a bearing on the fate of Germanicus. The consul Norbanus, it seems, had always been devoted to the trumpet, and as he practised on it assiduously, he wished to play the instrument on this occasion, also, at dawn, when many persons were already near his house. 57.18.4. This proceeding startled them all alike, just as if the consul had given them a signal for battle; and they were also alarmed by the falling of the statue Janus. They were furthermore disturbed not a little by an oracle, reputed to be an utterance of the Sibyl, which, although it did not fit this period of the city's history at all, was nevertheless applied to the situation then existing. 57.18.5. It ran:"When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris . . ." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine. |
|
| 30. Aelian, Varia Historia, 12.35 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106 |
31. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 475| 28a. ולא ברכתי לפני כהן ולא אכלתי מבהמה שלא הורמו מתנותיה,דא"ר יצחק א"ר יוחנן אסור לאכול מבהמה שלא הורמו מתנותיה ואמר ר' יצחק כל האוכל מבהמה שלא הורמו מתנותיה כאילו אוכל טבלים ולית הלכתא כוותיה,ולא ברכתי לפני כהן,למימרא דמעליותא היא והא א"ר יוחנן כל תלמיד חכם שמברך לפניו אפילו כ"ג עם הארץ אותו ת"ח חייב מיתה שנאמר (משלי ח, לו) כל משנאי אהבו מות אל תקרי משנאי אלא משניאי,כי קאמר איהו בשוין,שאלו תלמידיו את רבי נחוניא בן הקנה במה הארכת ימים אמר להם מימי לא נתכבדתי בקלון חברי ולא עלתה על מטתי קללת חברי וותרן בממוני הייתי,לא נתכבדתי בקלון חברי כי הא דרב הונא דרי מרא אכתפיה אתא רב חנא בר חנילאי וקא דרי מיניה א"ל אי רגילת דדרית במאתיך דרי ואי לא אתייקורי אנא בזילותא דידך לא ניחא לי,ולא עלתה על מטתי קללת חברי כי הא דמר זוטרא כי הוה סליק לפורייה אמר שרי ליה לכל מאן דצערן,וותרן בממוני הייתי דאמר מר איוב וותרן בממוניה הוה שהיה מניח פרוטה לחנוני מממוניה,שאל ר"ע את רבי נחוניא הגדול (אמר לו) במה הארכת ימים אתו גווזי וקא מחו ליה סליק יתיב ארישא דדיקלא א"ל רבי אם נאמר (במדבר כח, ד) כבש למה נאמר אחד אמר להו צורבא מדרבנן הוא שבקוהו,א"ל אחד מיוחד שבעדרו,א"ל מימי לא קבלתי מתנות ולא עמדתי על מדותי וותרן בממוני הייתי,לא קבלתי מתנות כי הא דר' אלעזר כי הוו משדרי ליה מתנות מבי נשיאה לא הוה שקיל כי הוה מזמני ליה לא הוה אזיל אמר להו לא ניחא לכו דאחיה דכתיב (משלי טו, כז) שונא מתנות יחיה ר' זירא כי הוו משדרי ליה מבי נשיאה לא הוה שקיל כי הוה מזמני ליה אזיל אמר אתייקורי דמתייקרי בי,ולא עמדתי על מדותי דאמר רבא כל המעביר על מדותיו מעבירין ממנו כל פשעיו שנאמר (מיכה ז, יח) נושא עון ועובר על פשע למי נושא עון למי שעובר על פשע,שאל רבי את ר' יהושע בן קרחה במה הארכת ימים א"ל קצת בחיי אמר לו רבי תורה היא וללמוד אני צריך א"ל מימי לא נסתכלתי בדמות אדם רשע דאמר ר' יוחנן אסור לאדם להסתכל בצלם דמות אדם רשע שנאמר (מלכים ב ג, יד) לולא פני יהושפט מלך יהודה אני נושא אם אביט אליך ואם אראך,ר"א אמר עיניו כהות שנאמר (בראשית כז, א) ויהי כי זקן יצחק ותכהין עיניו מראות משום דאסתכל בעשו הרשע,והא גרמא ליה והאמר ר' יצחק לעולם אל תהי קללת הדיוט קלה בעיניך שהרי אבימלך קלל את שרה ונתקיים בזרעה שנאמר (בראשית כ, טז) הנה הוא לך כסות עינים אל תקרי כסות אלא כסיית עינים,הא והא גרמא ליה רבא אמר מהכא (משלי יח, ה) שאת פני רשע לא טוב,בשעת פטירתו א"ל [רבי] ברכני א"ל יהי רצון שתגיע לחצי ימי ולכולהו לא אמר לו הבאים אחריך בהמה ירעו,אבוה בר איהי ומנימן בר איהי חד אמר תיתי לי דלא אסתכלי בכותי וחד אמר תיתי לי דלא עבדי שותפות בהדי כותי,שאלו תלמידיו את ר' זירא במה הארכת ימים אמר להם מימי לא הקפדתי בתוך ביתי ולא צעדתי בפני מי שגדול ממני ולא הרהרתי במבואות המטונפות ולא הלכתי ד"א בלא תורה ובלא תפילין ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא ששתי בתקלת חבירי ולא קראתי לחבירי (בחניכתו) ואמרי לה (בחכינתו):, big strongמתני׳ /strong /big ועוד א"ר יהודה בית הכנסת שחרב אין מספידין בתוכו ואין מפשילין בתוכו חבלים ואין פורשין לתוכו מצודות ואין שוטחין על גגו פירות ואין עושין אותו קפנדריא,שנאמר (ויקרא כו, לא) והשמותי את מקדשכם קדושתן אף כשהן שוממין,עלו בו עשבים לא יתלוש מפני עגמת נפש:, big strongגמ׳ /strong /big ת"ר בתי כנסיות אין נוהגין בהן קלות ראש אין אוכלין בהן ואין שותין בהן | 28a. b And I never recited /b Grace after Meals b in the presence of a priest, /b but rather I gave him the privilege to lead. b And I never ate from an animal whose /b priestly b portions, /b i.e., the foreleg, the jaw, and the maw, b had not /b already b been set aside. /b ,Another example of Rabbi Perida’s meticulous behavior is based on that b which Rabbi Yitzḥak said /b that b Rabbi Yoḥa said: It is prohibited to eat /b meat b from an animal whose /b priestly b portions have not been set aside. And Rabbi Yitzḥak said: Anyone who eats /b meat b from an animal whose /b priestly b portions have not been set aside is /b regarded b as if he were eating untithed produce. /b The Gemara comments: b And the i halakha /i is not in accordance with his /b opinion. Rather, it is permitted to eat meat from such an animal. Nevertheless, Rabbi Perida acted stringently and did not eat from it.,The Gemara considers another of Rabbi Perida’s actions: He said: b And I never blessed /b Grace after Meals b in the presence of a priest, /b but rather I gave him the privilege to lead., b Is this to say that /b doing so b is /b especially b virtuous? But /b hasn’t b Rabbi Yoḥa said: Any Torah scholar who /b allows someone else b to bless /b Grace after Meals b in his presence, /b i.e., to lead for him, b even /b if that person is b a High Priest who is an ignoramus, /b then b that Torah scholar is liable to /b receive the b death penalty /b for belittling his own honor? This is b as it is stated: “All those who hate me, love death” /b (Proverbs 8:36). b Do not read /b it as b “those who hate Me [ i mesan’ai /i ],” rather /b read it as though it said: b Those who make Me hated [ i masni’ai /i ]. /b The honor due to a Torah scholar is representative of the honor of God in the world. Therefore, by belittling his own honor, he causes others to fail to respect God, which can ultimately develop into hate. If so, why did Rabbi Perida consider his behavior to be so deserving of praise?,The Gemara answers: b When /b Rabbi Perida b says this, /b he was speaking b of /b people of b equal /b stature. He was particular to honor the priesthood only when the priest was also a Torah scholar.,The Gemara discusses the fourth Sage who was blessed with longevity: b Rabbi Neḥunya ben HaKana was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, I never attained veneration at /b the expense of b my fellow’s degradation. Nor did my fellow’s curse /b ever b go up with me upon my bed. /b If ever I offended someone, I made sure to appease him that day. Therefore, when I went to bed I knew that no one had any grievances against me. b And I was /b always b openhanded with my money. /b ,The Gemara clarifies the meaning of his statement: Rabbi Neḥunya said: b I never attained veneration at /b the expense of b my fellow’s denigration. /b This is referring to conduct b such as that of Rav Huna, who was carrying a hoe over his shoulder /b as he returned from his work. b Rav Ḥana bar Ḥanilai came and, /b out of respect for his teacher, b took the hoe from him /b to carry it for him. Rav Huna b said to him: If you are accustomed to carry /b such objects b in your own city, /b you may b carry it; but if not, /b then b for me to be venerated through your denigration is not pleasing for me. /b ,Rabbi Neḥunya also said: b Nor did /b I ever allow the resentment caused by b my fellow’s curse /b to b go up with me upon my bed. /b This is referring to conduct b such as that of Mar Zutra. When he would go to bed /b at night, b he would /b first b say: I forgive anyone who has vexed me. /b ,Lastly, Rabbi Neḥunya said: b And I was /b always b openhanded with my money. /b This is referring to conduct such as b that which the Master said: Job was openhanded with his money, as he would /b always b leave /b at least b a i peruta /i of his money with the shopkeeper. /b He never demanded the change from his transactions.,On a similar occasion, b Rabbi Akiva asked Rabbi Neḥunya the Great; he said to him: In /b the merit of b which /b virtue b were you /b blessed with b longevity? /b Rabbi Neḥunya’s b attendants [ i gavzei /i ] came and /b started b beating /b Rabbi Akiva, for they felt that he was acting disrespectfully by highlighting Rabbi Neḥunya’s old age. Rabbi Akiva ran away from them, and b he climbed up and sat upon the top of a date palm. /b From there, b he said to /b Rabbi Neḥunya: b My teacher, /b I have a question about the verse concerning the daily offering that states “one lamb” (Numbers 28:4). b If it is stated “lamb” /b in the singular, b why is it /b also b stated “one”; /b isn’t this superfluous? Upon hearing Rabbi Akiva’s scholarly question, Rabbi Neḥunya b said to /b his attendants: b He is /b clearly b a young Torah scholar, let him be. /b ,Rabbi Neḥunya then addressed Rabbi Akiva’s questions. With regard to the second question, b he said to him: /b The word b “one” /b teaches that the lamb should be b the unique one of its flock, /b i.e., only the best quality lamb should be used.,With regard to the original question, Rabbi Neḥunya b said to him: In /b all b my days I never accepted gifts. Nor was I /b ever b inflexible /b by exacting b a measure /b of retribution against those who wronged me. b And I was /b always b openhanded with my money. /b ,The Gemara explains: b I never accepted gifts; /b this is referring to conduct b such as that of Rabbi Elazar. When they would send him gifts from the house of the i Nasi /i , he would not take /b them, b and when they would invite him, he would not go /b there, as he considered hospitality to be a type of gift. b He /b would b say to them: Is it not pleasing to you that I should live, as it is written: “He that hates gifts shall live” /b (Proverbs 15:27)? In contrast, it was reported about b Rabbi Zeira /b that b when they would send him /b gifts b from the house of the i Nasi /i , he would not accept /b them, b but when they would invite him, he would go /b there. b He said: They are honored by my /b presence; therefore my visiting is not considered like I am taking a gift from them.,He also said: b Nor was I /b ever b inflexible /b in exacting b a measure /b of retribution against those who wronged me. This is referring to conduct such as that b which Rava said: Anyone who overlooks /b exacting b a measure /b of retribution against those who wronged him, b all his transgressions are removed from him, as it is stated: “He pardons iniquity and overlooks transgression” /b (Micah 7:18), which is homiletically read as saying: b For whom does He pardon iniquity? For he who overlooks transgressions /b that others have committed against him.,In a similar incident, b Rabbi /b Yehuda HaNasi once b asked Rabbi Yehoshua ben Korḥa: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to him: /b Why do you ask me, b are you wearied of my /b long b life? /b Rabbi Yehuda HaNasi b said to him: My teacher, it is Torah and /b so b I must learn /b it. Rabbi Yehoshua ben Korḥa b said to him: In /b all b my days I never gazed at the likeness of a wicked man, as Rabbi Yoḥa said: It is prohibited for a person to gaze in the image of the likeness of a wicked man, as it is stated /b that the prophet Elisha said to Jehoram king of Israel: b “Were it not that I regard the presence of Jehoshaphat, the king of Judea, I would not look toward you, nor see you” /b (II Kings 3:14)., b Rabbi Elazar said: /b One who gazes at the likeness of an evil man, b his eyes become dim, as it is stated: “And it came to pass, that when Isaac was old, and his eyes were dim so that he could not see” /b (Genesis 27:1). This happened b because he gazed at the wicked Esau. /b ,The Gemara asks: b Did this cause /b Isaac’s blindness? b Didn’t Rabbi Yitzḥak say: A curse of an ordinary person should not be lightly regarded in your eyes, because Abimelech cursed Sarah, and /b although he was not a righteous man, his curse b was /b nevertheless b fulfilled, /b albeit b in her descendant. As it is stated /b that Abimelech said to Sarah with regard to the gift that he gave to Abraham: b “Behold, it is for you a covering of the eyes” /b (Genesis 20:16). b Do not read /b it as b “a covering [ i kesut /i ] /b of the eyes,” but b rather /b read it as: b A blindness [ i kesiat /i ] of the eyes. /b Abimelech’s words were a veiled curse for Sarah to suffer from blindness. While she herself did not suffer, the curse was apparently fulfilled in the blindness of her son, Isaac.,According to Rabbi Yitzḥak, Abimelech’s curse was the cause of Isaac’s blindness, and it was not, as Rabbi Elazar suggested, the fact he gazed at Esau. The Gemara explains: Both b this and that /b jointly b caused it. Rava said: /b The prohibition against gazing at the likeness of a wicked person is derived b from here: “It is not good to raise the face of the wicked” /b (Proverbs 18:5)., b At the time of /b Rabbi Yehoshua ben Korḥa’s b departure /b from this world, Rabbi Yehuda HaNasi b said to him: My teacher, bless me. He said to him: May it be /b God’s b will that you /b live to b reach to half of my days. /b When Rabbi Yehuda HaNasi heard this, he asked in astonishment: Are you saying that b to the entirety of /b your days I should b not /b reach? Why? Rabbi Yehoshua ben Korḥa b said to him: Shall those who come after you /b just b tend cattle? /b If you live as long as me, your sons will never be able to succeed you in the position of Nasi. As such, they will never achieve greatness in Torah, and it will be as if they just tended cattle throughout their lives. It is therefore better that your life not be so prolonged, so that they have the opportunity to rise to eminence., b Avuh bar Ihi and Minyamin bar Ihi /b both spoke on this topic: b One /b of them b said: May /b a blessing b come to me for I never gazed at /b a wicked b gentile. And /b the other b one said: May /b a blessing b come to me for I never formed a partnership with /b a wicked b gentile, /b so as not to have any association with a wicked person.,The Gemara presents a similar incident: b Rabbi Zeira was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, I was never angry inside my house /b with members of my household who acted against my wishes. b Nor did I /b ever b walk ahead of someone who was a greater /b Torah scholar b than me. Nor did I /b ever b meditate /b upon words of Torah b in filthy alleyways, /b as doing so is a disgrace to the Torah. b Nor did I /b ever b walk four cubits without /b meditating on words of b Torah or without /b wearing b phylacteries. Nor did I /b ever b sleep in a study hall, neither a deep sleep or a brief nap. Nor did I /b ever b rejoice when my fellow stumbled. Nor did I /b ever b call my fellow by his derogatory nickname [ i ḥanikhato /i ]. And some say /b that he said: I never called my fellow by b his nickname [ i ḥakhinato /i ], /b i.e., even one that is not derogatory., strong MISHNA: /strong b And Rabbi Yehuda said further: A synagogue that fell into ruin /b still may not be used for a mundane purpose. Therefore, b one may not eulogize in it. And nor may one stretch out /b and repair b ropes in it. /b The wide expanse of the synagogue would have been particularly suitable for this. b And nor may one spread /b animal b traps within it. And nor may one spread out produce upon its roof /b to dry. b And nor may one make it /b into b a shortcut. /b ,The i halakha /i that a synagogue in disrepair still may not be used for mundane purposes is derived from a verse, b as it is stated: “And I will bring desolation to your sanctuaries” /b (Leviticus 26:31). The fact that the word “sanctuaries” appears after the word “desolation” indicates that b their sanctity /b remains upon them b even when they are desolate. /b ,However, if b grass sprang up /b of its own accord b in /b the ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : With regard to b synagogues: One may not act inside them with frivolity. /b Therefore, b one may not eat in them; nor may one drink in them; /b |
|
32. Origen, Against Celsus, 7.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106 | 7.3. Celsus goes on to say of us: They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchid , of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine - these they look upon as marvellous sayings, and unchangeably true. In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons- to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. |
|
33. Diogenes Laertius, Lives of The Philosophers, 1.13-1.15, 4.4, 9.115-9.116 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535, 537 | 4.4. Plutarch in the Lives of Lysander and Sulla makes his malady to have been morbus pedicularis. That his body wasted away is affirmed by Timotheus in his book On Lives. Speusippus, he says, meeting a rich man who was in love with one who was no beauty, said to him, Why, pray, are you in such sore need of him? For ten talents I will find you a more handsome bride.He has left behind a vast store of memoirs and numerous dialogues, among them:Aristippus the Cyrenaic.On Wealth, one book.On Pleasure, one book.On Justice,On Philosophy,On Friendship,On the Gods,The Philosopher,A Reply to Cephalus,Cephalus,Clinomachus or Lysias,The Citizen,of the Soul,A Reply to Gryllus, 9.115. Asked once by Arcesilaus why he had come there from Thebes, he replied, Why, to laugh when I have you all in full view! Yet, while attacking Arcesilaus in his Silli, he has praised him in his work entitled the Funeral Banquet of Arcesilaus.According to Menodotus he left no successor, but his school lapsed until Ptolemy of Cyrene re-established it. Hippobotus and Sotion, however, say that he had as pupils Dioscurides of Cyprus, Nicolochus of Rhodes, Euphranor of Seleucia, and Pralus of the Troad. The latter, as we learn from the history of Phylarchus, was a man of such unflinching courage that, although unjustly accused, he patiently suffered a traitor's death, without so much as deigning to speak one word to his fellow-citizens. 9.116. Euphranor had as pupil Eubulus of Alexandria; Eubulus taught Ptolemy, and he again Sarpedon and Heraclides; Heraclides again taught Aenesidemus of Cnossus, the compiler of eight books of Pyrrhonean discourses; the latter was the instructor of Zeuxippus his fellow-citizen, he of Zeuxis of the angular foot, he again of Antiochus of Laodicea on the Lycus, who had as pupils Menodotus of Nicomedia, an empiric physician, and Theiodas of Laodicea; Menodotus was the instructor of Herodotus of Tarsus, son of Arieus, and Herodotus taught Sextus Empiricus, who wrote ten books on Scepticism, and other fine works. Sextus taught Saturninus called Cythenas, another empiricist. |
|
| 34. Lactantius, Epitome Divinarum Institutionum, 1.6.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106 |
35. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597 | 73b. b Peace offerings /b volunteered by b gentiles /b are sacrificed as b burnt offerings, /b which are burned completely upon the altar. With regard to the source for this i halakha /i , b if you wish, cite a verse; and if you wish, propose a logical argument. If you wish, propose a logical argument: /b Concerning b a gentile /b who volunteers an offering, the intent of b his heart is /b that the offering should be entirely sacred b to Heaven, /b and he does not intend for any of it to be eaten., b And if you wish, cite a verse: /b “Any man [ i ish ish /i ] who is of the house of Israel, or of the strangers in Israel, that brings his offering, whether it be any of their vows, or any of their gift offerings, b which they will offer to the Lord as a burnt offering” /b (Leviticus 22:18). The doubled term i ish ish /i teaches that the offerings of a gentile are accepted, and the verse thereby teaches that b any /b offering b that /b gentiles volunteer to be b sacrificed should be a burnt offering. /b , b Rav Ḥama bar Gurya raises an objection /b from a i baraita /i : With regard to b a gentile who volunteered to bring a peace offering, /b if he b gave it to an Israelite, /b the b Israelite eats it; /b if he b gave it to a priest, the priest eats it. /b Evidently, the gentile’s peace offering is eaten, like the peace offering of a Jew.,To answer the challenge to Rav Huna’s statement, b Rava said: This /b is what the i baraita /i b is saying: /b If a gentile volunteered a peace offering b in order to achieve atonement /b on behalf of b an Israelite /b who is already obligated to bring a peace offering, then b the Israelite eats /b of the offering. If the gentile volunteered it b in order to achieve atonement /b on behalf of b a priest /b who is already obligated to bring a peace offering, then b the priest eats /b of the offering. By contrast, Rav Huna’s statement teaches that when a gentile volunteers his own peace offering, it is treated as a burnt offering., b Rav Sheizevi raises an objection /b from the mishna: b These are the meal offerings /b from which b a handful is removed and their remainder /b is eaten b by the priests…the meal offering of gentiles. /b If the priests may eat the remainder of the meal offerings of gentiles, it is logical that the peace offerings of gentiles should also be given to the priests to eat, as the right of the priests to eat from meal offerings and peace offerings is identical. To resolve this objection, b Rabbi Yoḥa said: /b This is b not difficult. This /b statement in the mishna that the priests eat the meal offerings of gentiles is the opinion of b Rabbi Yosei HaGelili, /b and b that /b ruling of Rav Huna that the peace offerings of gentiles are not eaten is the opinion of b Rabbi Akiva. /b , b As it is taught /b in a i baraita /i : The verse cited previously states: “Any man [ i ish ish /i ] who is of the house of Israel, or of the strangers in Israel, that brings his offering, whether it be any of their vows, or any of their gift offerings, which they will offer to the Lord as a burnt offering.” The verse is now analyzed: The verse could have stated: b A man [ i ish /i ]. Why /b does b the verse state /b the double expression b “ i ish ish /i ”? /b This serves b to include the gentiles, /b demonstrating b that they can vow /b to bring b vow offerings and gift offerings like a Jew /b can.,When the verse states: b “Which they will offer to the Lord as a burnt offering,” I have /b derived b only /b that a gentile can vow to bring b a burnt offering. From where /b is it derived that a gentile can vow to bring b a peace offering? The verse states: “Their vows.” From where /b is it derived that he can bring b a thanks offering? The verse states /b the seemingly superfluous clause: b “Their gift offerings.” /b ,The i baraita /i continues: b From where /b is it derived that the verse means b to include /b that a gentile can bring b birds /b as burnt offerings, b and wine /b libations, b and the frankincense, and the wood /b for the arrangement upon the altar? b The verse states /b not only: b “Their vows,” /b but also the more comprehensive term: b “Any of their vows”; /b and the verse states not only: b “Their gift offerings,” /b but also the more comprehensive term: b “Any of their gift offerings.” /b ,The i baraita /i asks: b If so, what /b is the meaning when b the verse states: /b “They will offer to the Lord as b a burnt offering”? /b The i baraita /i answers: This teaches that a gentile can bring a standard b burnt offering, /b to b the exclusion of /b a burnt offering of b naziriteship. /b Since a gentile is unable to assume the status of a nazirite, he is also unable to bring the offerings of a nazirite. This is b the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: /b When the verse states: b “Which they will offer to the Lord as a burnt offering,” /b it indicates that b nothing other than a burnt offering alone /b may be brought by a gentile.,With regard to the analysis of Rabbi Yosei HaGelili, the Gemara asks: b And this exclusion of /b a burnt offering of b naziriteship, /b is it b derived from here, /b in the verse cited? Is it not b derived from there: “Speak to the children of Israel, and say to them: When a man…shall clearly utter a vow, the vow of a nazirite” /b (Numbers 6:2); this is interpreted to mean that b the children of Israel /b can b vow /b to become nazirites, b but the gentiles cannot vow /b to become nazirites? Therefore, the exclusion of gentiles from bringing the burnt offering of a nazirite is not learned from the term “a burnt offering.”,The Gemara answers: b If /b the exclusion was derived b from there, /b i.e., the verse in Leviticus, which is referring to offerings, b I would say: /b It b is the offering /b of nazirites b that /b the gentiles b cannot bring, but naziriteship takes effect upon them /b if they vow to become a nazirite. Therefore, the exclusion of naziriteship by the verse in Numbers b teaches us /b that a gentile cannot become a nazirite at all.,§ The Gemara discusses a related matter. b In accordance with whose /b opinion b is that which we learned /b in a mishna ( i Shekalim /i 7:6): b Rabbi Shimon said: The court instituted seven ordices /b with regard to the ficial aspects of offerings and consecrations. b And this /b ordice, namely, that the cost of the libations accompanying the sacrifice of a found sacrificial animal is borne by the public, b is one of them. /b These are the other ordices: If b a gentile sent his burnt offering from a country overseas, /b and b he sent with it /b money for the purchase of the b libations /b that must accompany it, the libations b are offered at his /b expense. b And if /b the gentile did b not /b cover the cost of the libations, it is a condition of the court that the libations are b sacrificed at the public’s /b expense, with funds taken from the Temple treasury. Evidently, a gentile can offer libations as well as burnt offerings.,The Gemara suggests: b Let us say /b that this mishna rules in accordance with the opinion of b Rabbi Yosei HaGelili and not /b in accordance with the opinion of b Rabbi Akiva. /b The Gemara rejects this assumption: b You /b may b even say /b that this mishna is in accordance with the opinion of b Rabbi Akiva, /b and he holds that a gentile can bring b a burnt offering and all its accessories, /b including the libations.,The Gemara asks: b Who /b is the i tanna /i who b taught that which the Sages taught /b in a i baraita /i : The verse states with regard to libations: “All who are b home born /b shall do these things after this manner” (Numbers 15:13), which teaches that those who are b home born, /b i.e., Jews, can b bring libations /b as a separate offering, b but a gentile cannot bring /b such b libations. /b One b might /b have thought that a gentile’s b burnt offering should not require /b the standard accompanying b libations. /b Therefore, b the verse states: “So /b it shall be done for one bull” (Numbers 15:11), which indicates that every offering requires libations. b Whose /b opinion is this? It is b not /b that of b Rabbi Yosei HaGelili and not /b that of b Rabbi Akiva. /b ,The Gemara explains the question: b If /b it is in accordance with the opinion of b Rabbi Yosei HaGelili, doesn’t he say /b that a gentile may b even /b bring b wine /b by itself, and not only as a libation? b If /b it is in accordance with the opinion of b Rabbi Akiva, doesn’t he say /b that with regard to b a burnt offering, yes, /b a gentile may bring it, but with regard to b something else /b other than the offering itself, b no, /b a gentile may not bring it?,The Gemara answers: b If you wish, say /b it is in accordance with the opinion of b Rabbi Yosei HaGelili; and if you wish, say /b that it is in accordance with the opinion of b Rabbi Akiva. If you wish, say /b it is in accordance with the opinion of b Rabbi Yosei HaGelili, /b and b omit from that /b i baraita /i that the i tanna /i allows gentiles to bring b wine, /b as he holds that gentiles cannot bring wine by itself. b And if you wish, say /b that it is in accordance with the opinion of b Rabbi Akiva, /b and interpret his opinion to be that a gentile may bring b a burnt offering and all its accessories. /b ,§ The mishna teaches: b Rabbi Shimon says: /b With regard to the b meal offering of a sinner /b brought b by /b one of the b priests, /b a handful is removed, and the entire offering is sacrificed upon the altar. The Gemara asks: b From where is this matter /b derived?,The Gemara answers: It is derived b as the Sages taught /b in a i baraita /i . The verse states with regard to the meal offering of a sinner: “And he shall bring it to the priest, and the priest shall take his handful of it as the memorial of it, and burn it on the altar…it is a sin offering. And the priest shall make atonement for him for his sin that he has sinned in any of these matters, and he shall be forgiven; and the remainder shall be the priest’s, as the meal offering” (Leviticus 5:12–13). Since the phrase b “And /b the remainder b shall be the priest’s, as the meal offering” /b is seemingly unnecessary, as these verses are discussing a meal offering, it therefore teaches b that its /b sacrificial b rite would be valid /b even when performed b by /b a priest who has brought the offering for his own sin.,The i baraita /i discusses the matter: b Do you say that /b this verse teaches that b the rite /b of the meal offering of a sinner b would be valid /b when performed b by him? Or is it only /b necessary b to permit /b the eating of the remainder of the b meal offering of a sinner /b brought b by /b one of the b priests. And /b if so, b how do I realize /b the meaning of the verse that states: b “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten” /b (Leviticus 6:16)? Perhaps that is referring to b his voluntary meal offering, but his obligatory /b meal offering b may be eaten. /b ,Therefore, b the verse states: “And it shall be the priest’s as the meal offering.” /b In this way, the verse b compares /b the priest’s b obligatory /b offering b to his voluntary /b offering: b Just as his voluntary /b offering b is not eaten, so too, his obligatory /b offering b is not eaten. /b In disagreeing with the previous interpretation, b Rabbi Shimon said: Is it stated: And it shall be the priest’s, as his meal offering? But it states only: “As the meal offering,” /b referring to the meal offering of a non-priest. b Rather, /b this verse serves b to compare /b and render the i halakha /i of |
|
| 36. Augustine, Confessions, 8.6.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •libanius,, on study of law at rome Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 84 |
| 37. Augustine, Sermons, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 86 |
| 38. Libanius, Orations, 48.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •libanius,, on study of law at rome Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 84 |
| 39. Macrobius, Saturnalia, 1.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •romulus, mythical king of rome, supposed laws of Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 60 |
| 40. Theodosius Ii Emperor of Rome, Theodosian Code, 6.21.1, 14.9.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •rome, law school Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 83 |
| 41. Cassiodorus, Variarum Libri Xii, 1.39, 4.6, 9.21 (5th cent. CE - 6th cent. CE) Tagged with subjects: •libanius,, on study of law at rome Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 84 |
| 42. Epigraphy, Illrp-S, 38 Tagged with subjects: •romulus, mythical king of rome, supposed laws of Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 60 |
| 43. Rutilius Namatianus Claudius, Itinerarium, 1.205-1.207 Tagged with subjects: •libanius,, on study of law at rome Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 84 |
| 45. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 60 |
46. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 597| 21a. משכירין להם בתים אבל לא שדות ובחו"ל מוכרין להם בתים ומשכירין שדות דברי רבי מאיר רבי יוסי אומר בארץ ישראל משכירין להם בתים אבל לא שדות ובסוריא מוכרין בתים ומשכירין שדות ובחוץ לארץ מוכרין אלו ואלו,אף במקום שאמרו להשכיר לא לבית דירה אמרו מפני שהוא מכניס לתוכו עבודת כוכבים שנאמר (דברים ז, כו) לא תביא תועבה אל ביתך ובכל מקום לא ישכיר לו את המרחץ מפני שהוא נקרא על שמו:, big strongגמ׳ /strong /big מאי אין צריך לומר שדות אילימא משום דאית בה תרתי חדא חניית קרקע וחדא דקא מפקע לה ממעשר,אי הכי בתים נמי איכא תרתי חדא חניית קרקע וחדא דקא מפקע לה ממזוזה אמר רב משרשיא מזוזה חובת הדר הוא:,בסוריא משכירין בתים כו': מאי שנא מכירה דלא משום מכירה דארץ ישראל אי הכי משכירות נמי נגזור היא גופה גזרה ואנן ניקום וניגזור גזרה לגזרה,והא שכירות שדה דבסוריא דגזרה לגזרה היא וקא גזרינן התם לאו גזרה הוא קסבר כיבוש יחיד שמיה כיבוש,שדה דאית ביה תרתי גזרו ביה רבנן בתים דלית בהו תרתי לא גזרו בהו רבנן:,בחוץ לארץ וכו': שדה דאית ביה תרתי גזרו בהו רבנן בתים דלית בהו תרתי לא גזרו בהו רבנן:,רבי יוסי אומר בארץ ישראל משכירין להם בתים וכו': מ"ט שדות דאית בהו תרתי גזרו בהו רבנן בתים דלית בהו תרתי לא גזרו בהו רבנן:,ובסוריא מוכרין וכו': מ"ט קסבר כיבוש יחיד לא שמיה כיבוש ושדה דאית בה תרתי גזרו בה רבנן בתים דלית בהו תרתי לא גזרו בהו רבנן:,ובחו"ל מוכרין וכו': מאי טעמא כיון דמרחק לא גזרינן,אמר רב יהודה אמר שמואל הלכה כרבי יוסי אמר רב יוסף ובלבד שלא יעשנה שכונה וכמה שכונה תנא אין שכונה פחותה משלשה בני אדם,ולחוש דלמא אזיל האי ישראל ומזבין לחד עובד כוכבים ואזיל היאך ומזבין לה לתרי אמר אביי אלפני מפקדינן אלפני דלפני לא מפקדינן:,אף במקום שאמרו להשכיר: מכלל דאיכא דוכתא דלא מוגרי | 21a. b one may rent houses to /b gentiles, b but /b one may b not /b rent b fields. And outside of Eretz /b Yisrael b one may sell houses and rent fields to /b gentiles; this is b the statement of Rabbi Meir. Rabbi Yosei says: In Eretz Yisrael one may rent houses to /b gentiles b but /b one may b not /b rent b fields. And in Syria one may sell houses to them and rent fields, and outside of Eretz /b Yisrael b one may sell /b both b these, /b houses, b and those, /b fields., b Even in a place /b with regard to b which /b the Sages b said /b that it is permitted for a Jew b to rent /b a house to a gentile, b they did not say /b that one may rent it b for /b use as b a residence, because /b the gentile will b bring /b objects of b idol worship into it, as it is stated: “You shall not bring an abomination into your house” /b (Deuteronomy 7:26), and this is still considered the house of a Jew. b And /b for the same reason, b in every place, one may not rent a bathhouse to /b a gentile, b since it is called by the name of /b the owner, and onlookers will think that the Jew is operating it on Shabbat., strong GEMARA: /strong b What /b is the meaning of the mishna’s statement: b Needless to say /b one may not allow gentiles to rent b fields? /b Why is the i halakha /i with regard to fields more obvious than the i halakha /i of houses? b If we say /b that it is b because /b allowing a gentile to rent a field b entails two /b problems, b one /b of which is aiding gentiles in b encamping /b in the b land, and /b the other b one /b is b that /b doing so b releases /b the land b from /b the mitzva of separating b tithe, /b this cannot be correct.,The Gemara explains why that cannot be the reason: b If that is so, /b the same can be said about the prohibition against renting b houses, /b as it b also involves two /b problems: b One /b is aiding gentiles in b encamping /b in the b land, and /b the other b one /b is b that /b it b releases /b the house b from /b the mitzva of b i mezuza /i . Rav Mesharshiyya says /b in response: Affixing b a i mezuza /i is the obligation of the resident, /b rather than an obligation that applies to the house. Therefore, if no Jew lives in a house, it is not subject to the mitzva of i mezuza /i . This means that by renting a house to a gentile one is not removing the right to perform the mitzva from the house.,The mishna teaches: b In Syria one may rent /b houses but not fields to gentiles. The Gemara asks: b What is different /b about b selling /b houses b that /b it is b not /b permitted to sell houses in Syria? The Gemara answers that it is prohibited b due to /b a concern that this will ultimately result in the b selling /b of houses b in Eretz Yisrael. /b The Gemara challenges: b If that is so, let us also issue a decree /b prohibiting b renting /b houses to gentiles in Syria, lest it lead to renting to gentiles in Eretz Yisrael. The Gemara explains: The prohibition against renting houses to gentiles in Eretz Yisrael b is itself /b a rabbinic b decree /b lest one come to sell the houses, b and shall we arise and issue /b one b decree to /b prevent the violation of another b decree? /b ,The Gemara challenges: b But /b the prohibition against b renting a field that is in Syria is /b also b a decree /b whose purpose is b to /b prevent the violation of another b decree, /b as the prohibition against allowing a gentile to rent one’s field in Eretz Yisrael is a rabbinic decree, b and /b yet b we /b still b issue the decree. /b The Gemara explains: According to Rabbi Meir, b there, /b with regard to selling houses and fields in Syria to gentiles, the prohibition b is not /b merely b a decree /b intended to prevent the violation of the decree with regard to Eretz Yisrael. Rather, Rabbi Meir b holds /b that the b conquest of an individual is called a conquest. /b Once Syria was conquered by King David, who is considered an individual in this regard, the sanctity of Eretz Yisrael applied to it.,Therefore, b concerning a field, which has two /b problems, as one releases the land from the mitzva of separating tithes and aids gentiles in acquiring land in Eretz Yisrael, b the Sages issued a decree /b as a preventative measure, prohibiting the renting of fields just as in Eretz Yisrael. But b concerning houses, which do not have two /b problems, b the Sages did not issue /b such b a decree. /b ,The mishna teaches that according to Rabbi Meir, b outside of Eretz /b Yisrael one may sell houses and rent fields, but one may not sell fields to gentiles. The Gemara explains: b Concerning a field, which has two /b problems when it is in Eretz Yisrael, b the Sages issued a decree /b preventing its sale even outside of Eretz Yisrael. b Concerning houses, which do not have two /b problems, b the Sages did not issue a decree /b prohibiting their sale.,The mishna further teaches that b Rabbi Yosei says: In Eretz Yisrael one may rent houses /b but not fields b to /b gentiles. The Gemara explains: b What is the reason /b that one may rent houses but not fields? b Concerning fields, which have two /b problems, b the Sages issued a decree /b as a preventive measure prohibiting the renting of fields in Eretz Yisrael. But b concerning houses, which do not have two /b problems, b the Sages did not issue a decree /b prohibiting renting houses to gentiles.,The mishna teaches that Rabbi Yosei rules: b And in Syria one may sell /b houses and rent fields to gentiles, but one may not sell fields. The Gemara asks: b What is the reason /b that one may sell houses but not fields? The Gemara answers: Rabbi Yosei b holds /b that the b conquest of an individual is not called a conquest, /b and therefore there is no prohibition by Torah law against selling houses in Syria. b And concerning a field, which has two /b problems, b the Sages issued a decree /b as a preventive measure prohibiting the sale of fields in Syria. b Concerning houses, which do not have two /b problems, b the Sages did not issue a decree /b prohibiting their sale.,The mishna continues: b And outside of Eretz /b Yisrael b one may sell /b houses and fields. The Gemara asks: b What is the reason /b for this? The Gemara answers: b Since /b this land b is at a distance /b from Eretz Yisrael, the Sages b do not issue a decree, /b unlike Syria, which is near Eretz Yisrael.,In conclusion, b Rav Yehuda says /b that b Shmuel says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yosei, /b that it is permitted to sell houses outside of Eretz Yisrael to gentiles. b Rav Yosef says: And /b this is the i halakha /i b provided that one does not make it /b into a gentile b settlement. And how many /b people constitute b a settlement? /b The Sage b taught: /b There is b no settlement /b that consists of b fewer than three people. /b ,The Gemara challenges: b But let us be concerned /b that b perhaps this Jew will go and sell to one gentile, and the other /b owners of the adjacent houses b will go and sell to two /b other gentiles, resulting in a gentile settlement. b Abaye said: We are commanded about /b placing a stumbling block b before /b the blind (see Leviticus 19:14), but b we are not commanded about /b placing a stumbling block b before /b someone who may place it b before /b the blind. In other words, this prohibition applies only when one causes another to sin by his direct action, not in a situation such as this, where the prohibition is two stages removed from the Jew’s action.,§ The mishna teaches that b even in a place /b with regard to b which /b the Sages b said /b that it is permitted for a Jew b to rent /b a house to a gentile, they did not say that one may rent it for use as a residence. The Gemara points out: b By inference, /b this means b that there is a place where one may not rent /b any house to a gentile. |
|
| 47. Philodemus, De Signis, 1.2.47 Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 537 |
48. Vergil, Aeneis, 6.72 Tagged with subjects: •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 106 | 6.72. of the bold Trojans; while their sacred King |
|
49. Strabo, Geography, 13.1.54 Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535 | 13.1.54. From Scepsis came the Socratic philosophers Erastus and Coriscus and Neleus the son of Coriscus, this last a man who not only was a pupil of Aristotle and Theophrastus, but also inherited the library of Theophrastus, which included that of Aristotle. At any rate, Aristotle bequeathed his own library to Theophrastus, to whom he also left his school; and he is the first man, so far as I know, to have collected books and to have taught the kings in Egypt how to arrange a library. Theophrastus bequeathed it to Neleus; and Neleus took it to Scepsis and bequeathed it to his heirs, ordinary people, who kept the books locked up and not even carefully stored. But when they heard bow zealously the Attalic kings to whom the city was subject were searching for books to build up the library in Pergamum, they hid their books underground in a kind of trench. But much later, when the books had been damaged by moisture and moths, their descendants sold them to Apellicon of Teos for a large sum of money, both the books of Aristotle and those of Theophrastus. But Apellicon was a bibliophile rather than a philosopher; and therefore, seeking a restoration of the parts that had been eaten through, he made new copies of the text, filling up the gaps incorrectly, and published the books full of errors. The result was that the earlier school of Peripatetics who came after Theophrastus had no books at all, with the exception of only a few, mostly exoteric works, and were therefore able to philosophize about nothing in a practical way, but only to talk bombast about commonplace propositions, whereas the later school, from the time the books in question appeared, though better able to philosophise and Aristotelise, were forced to call most of their statements probabilities, because of the large number of errors. Rome also contributed much to this; for, immediately after the death of Apellicon, Sulla, who had captured Athens, carried off Apellicon's library to Rome, where Tyrannion the grammarian, who was fond of Aristotle, got it in his hands by paying court to the librarian, as did also certain booksellers who used bad copyists and would not collate the texts — a thing that also takes place in the case of the other books that are copied for selling, both here and at Alexandria. However, this is enough about these men. |
|
| 50. Od., Od., 1.128 Tagged with subjects: •rome, law Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 206 |
| 51. Justinian, Const. Omnem, 7 Tagged with subjects: •rome, law school Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 83 |
