1. Hebrew Bible, Psalms, 30.12, 33.1-33.22, 40.3, 51.7, 61.2, 77.7, 87.2, 90.1, 96.1-96.13, 98.1, 102.1, 109.8, 149.3, 150.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 267, 284; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 213, 310, 331, 333| 33.2. נַפְשֵׁנוּ חִכְּתָה לַיהוָה עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא׃ 33.2. הוֹדוּ לַיהוָה בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ־לוֹ׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.7. כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת׃ 33.8. יִירְאוּ מֵיְהוָה כָּל־הָאָרֶץ מִמֶּנּוּ יָגוּרוּ כָּל־יֹשְׁבֵי תֵבֵל׃ 33.9. כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃ 33.11. עֲצַת יְהוָה לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר׃ 33.12. אַשְׁרֵי הַגּוֹי אֲשֶׁר־יְהוָה אֱלֹהָיו הָעָם בָּחַר לְנַחֲלָה לוֹ׃ 33.15. הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל־כָּל־מַעֲשֵׂיהֶם׃ 33.16. אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 33.17. שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ 33.18. הִנֵּה עֵין יְהוָה אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׃ 33.22. יְהִי־חַסְדְּךָ יְהוָה עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 87.2. אֹהֵב יְהוָה שַׁעֲרֵי צִיּוֹן מִכֹּל מִשְׁכְּנוֹת יַעֲקֹב׃ 90.1. תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃ 90.1. יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃ 96.1. אִמְרוּ בַגּוֹיִם יְהוָה מָלָךְ אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט יָדִין עַמִּים בְּמֵישָׁרִים׃ 96.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ שִׁירוּ לַיהוָה כָּל־הָאָרֶץ׃ 96.2. שִׁירוּ לַיהוָה בָּרֲכוּ שְׁמוֹ בַּשְּׂרוּ מִיּוֹם־לְיוֹם יְשׁוּעָתוֹ׃ 96.4. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד נוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 96.6. הוֹד־וְהָדָר לְפָנָיו עֹז וְתִפְאֶרֶת בְּמִקְדָּשׁוֹ׃ 96.7. הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 96.8. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ־מִנְחָה וּבֹאוּ לְחַצְרוֹתָיו׃ 96.11. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ יִרְעַם הַיָּם וּמְלֹאוֹ׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 96.13. לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃ 98.1. מִזְמוֹר שִׁירוּ לַיהוָה שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ׃ 102.1. כִּי־אֵפֶר כַּלֶּחֶם אָכָלְתִּי וְשִׁקֻּוַי בִּבְכִי מָסָכְתִּי׃ 102.1. תְּפִלָּה לְעָנִי כִי־יַעֲטֹף וְלִפְנֵי יְהוָה יִשְׁפֹּךְ שִׂיחוֹ׃ 109.8. יִהְיוּ־יָמָיו מְעַטִּים פְּקֻדָּתוֹ יִקַּח אַחֵר׃ 150.4. הַלְלוּהוּ בְתֹף וּמָחוֹל הַלְלוּהוּ בְּמִנִּים וְעוּגָב׃ | 33.2. Give thanks unto the LORD with harp, Sing praises unto Him with the psaltery of ten strings. 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 33.7. He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses. 33.8. Let all the earth fear the LORD; Let all the inhabitants of the world stand in awe of Him. 33.9. For He spoke, and it was; He commanded, and it stood. 33.11. The counsel of the LORD standeth for ever, The thoughts of His heart to all generations. 33.12. Happy is the nation whose God is the LORD; The people whom He hath chosen for His own inheritance. 33.15. He that fashioneth the hearts of them all, That considereth all their doings. 33.16. A king is not saved by the multitude of a host; A mighty man is not delivered by great strength. 33.17. A horse is a vain thing for safety; Neither doth it afford escape by its great strength. 33.18. Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy; 33.22. Let Thy mercy, O LORD, be upon us, According as we have waited for Thee. 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. 87.2. The LORD loveth the gates of Zion more than all the dwellings of Jacob. 90.1. A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations. 96.1. O sing unto the LORD a new song; Sing unto the LORD, all the earth. 96.2. Sing unto the LORD, bless His name; Proclaim His salvation from day to day. 96.4. For great is the LORD, and highly to be praised; He is to be feared above all gods. . 96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens. 96.6. Honour and majesty are before Him; Strength and beauty are in His sanctuary. 96.7. Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength. 96.8. Ascribe unto the LORD the glory due unto His name; Bring an offering, and come into His courts. 96.10. Say among the nations: 'The LORD reigneth.' The world also is established that it cannot be moved; He will judge the peoples with equity. 96.11. Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof; 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy; 96.13. Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness. 98.1. A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him. 102.1. A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD. 109.8. Let his days be few; Let another take his charge. 150.4. Praise Him with the timbrel and dance; Praise Him with stringed instruments and the pipe. |
|
2. Hebrew Bible, Esther, 9.18-9.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in •sabbath of sabbaths, sacred event stage in •sabbath of sabbaths, stages of movement in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 330| 9.18. והיהודיים [וְהַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן נִקְהֲלוּ בִּשְׁלֹשָׁה עָשָׂר בּוֹ וּבְאַרְבָּעָה עָשָׂר בּוֹ וְנוֹחַ בַּחֲמִשָּׁה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה׃ 9.19. עַל־כֵּן הַיְּהוּדִים הפרוזים [הַפְּרָזִים] הַיֹּשְׁבִים בְּעָרֵי הַפְּרָזוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר שִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ׃ 9.21. לְקַיֵּם עֲלֵיהֶם לִהְיוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וְאֵת יוֹם־חֲמִשָּׁה עָשָׂר בּוֹ בְּכָל־שָׁנָה וְשָׁנָה׃ 9.22. כַּיָּמִים אֲשֶׁר־נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים׃ 9.23. וְקִבֵּל הַיְּהוּדִים אֵת אֲשֶׁר־הֵחֵלּוּ לַעֲשׂוֹת וְאֵת אֲשֶׁר־כָּתַב מָרְדֳּכַי אֲלֵיהֶם׃ 9.24. כִּי הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל־הַיְּהוּדִים חָשַׁב עַל־הַיְּהוּדִים לְאַבְּדָם וְהִפִּיל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם׃ 9.25. וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִם־הַסֵּפֶר יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה אֲשֶׁר־חָשַׁב עַל־הַיְּהוּדִים עַל־רֹאשׁוֹ וְתָלוּ אֹתוֹ וְאֶת־בָּנָיו עַל־הָעֵץ׃ 9.26. עַל־כֵּן קָרְאוּ לַיָּמִים הָאֵלֶּה פוּרִים עַל־שֵׁם הַפּוּר עַל־כֵּן עַל־כָּל־דִּבְרֵי הָאִגֶּרֶת הַזֹּאת וּמָה־רָאוּ עַל־כָּכָה וּמָה הִגִּיעַ אֲלֵיהֶם׃ | 9.18. But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness and they ate. 9.19. Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another. 9.20. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 9.21. to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 9.22. the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor. 9.23. And the Jews took upon them to do as they had begun, and as Mordecai had written unto them; 9.24. because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them; 9.25. but when ashe came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows. 9.26. Wherefore they called these days Purim, after the name of pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them, |
|
3. Hebrew Bible, Hosea, 6.6, 14.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sabbath, in matthew •sabbath, coinciding with first day of passover •passover,sabbath coinciding with first day of Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 165, 167; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 284| 6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 14.6. אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן׃ | 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings. 14.6. I will be as the dew unto Israel; He shall blossom as the lily, And cast forth his roots as Lebanon. |
|
| 4. Hebrew Bible, Deuteronomy, a b c d\n0 19.12 19.12 19 12\n1 21.9 21.9 21 9\n2 21.19 21.19 21 19\n3 21.20 21.20 21 20\n4 22.15 22.15 22 15\n5 22.16 22.16 22 16\n6 22.17 22.17 22 17\n7 22.18 22.18 22 18\n8 22.19 22.19 22 19\n9 22.20 22.20 22 20\n10 22.21 22.21 22 21\n11 25.7 25.7 25 7\n12 25.8 25.8 25 8\n13 25.9 25.9 25 9\n14 21.8 21.8 21 8\n15 21.4 21.4 21 4\n16 21.3 21.3 21 3\n17 21.2 21.2 21 2\n18 21.7 21.7 21 7\n19 21.6 21.6 21 6\n20 21.5 21.5 21 5\n21 5.16 5.16 5 16\n22 25.11 25.11 25 11\n23 22.26 22.26 22 26\n24 5.12 5.12 5 12\n25 5.13 5.13 5 13\n26 4 4 4 None\n27 . . \n28 1 1 1 None\n29 5 5 5 None\n30 - None\n31 2 2 2 None\n32 5.14 5.14 5 14\n33 3 3 3 None\n34 32.47 32.47 32 47\n35 7 7 7 None\n36 11.19 11.19 11 19\n37 16.15 16.15 16 15\n38 16.13 16.13 16 13\n39 16.9 16.9 16 9\n40 16.4 16.4 16 4\n41 16.3 16.3 16 3\n42 31.13 31.13 31 13\n43 31.11 31.11 31 11\n44 31.12 31.12 31 12\n45 31 31 31 None\n46 16 16 16 None\n47 31.10 31.10 31 10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 278 |
5. Hebrew Bible, Song of Songs, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.18, 7.1, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12-8.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 333| 7.1. וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים דּוֹבֵב שִׂפְתֵי יְשֵׁנִים׃ 7.1. שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה־בָּךְ מַה־תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם׃ | 7.1. Return, return, O Shulammite; Return, return, that we may look upon thee. What will ye see in the Shulammite? As it were a dance of two companies. |
|
6. Hebrew Bible, Job, 14.1-14.5, 19.21, 40.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in •sabbath, coinciding with first day of passover •passover,sabbath coinciding with first day of Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 267; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 322| 14.1. וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃ 14.1. אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃ 14.2. תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ׃ 14.2. כְּצִיץ יָצָא וַיִּמָּל וַיִּבְרַח כַּצֵּל וְלֹא יַעֲמוֹד׃ 14.3. אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ׃ 14.4. מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃ 14.5. אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃ | 14.1. Man that is born of a woman Is of few days, and full of trouble. 14.2. He cometh forth like a flower, and withereth; He fleeth also as a shadow, and continueth not. 14.3. And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee? 14.4. Who can bring a clean thing out of an unclean? not one. 14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass; |
|
7. Hebrew Bible, Joel, 3.1-3.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 340| 3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ | 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit. |
|
8. Hebrew Bible, Genesis, a b c d\n0 1.27 1.27 1 27\n1 1.26 1.26 1 26\n2 2.7 2.7 2 7\n3 2.3 2.3 2 3\n4 2 2 2 None\n5 . . \n6 3 3 3 None\n7 32.10(11) 32.10(11) 32 10(11)\n8 8.14 8.14 8 14\n9 7.11 7.11 7 11\n10 9.12 9.12 9 12\n11 9.13 9.13 9 13\n12 9.17 9.17 9 17\n13 17.4 17.4 17 4\n14 17.6 17.6 17 6\n15 17.8 17.8 17 8\n16 17.11 17.11 17 11\n17 17.5 17.5 17 5\n18 22 22 22 None\n19 21 21 21 None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 268| 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ | 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. |
|
9. Hebrew Bible, Leviticus, 4.23, 6.3, 10.8-10.11, 12.5, 14.4, 16.1-16.4, 16.29, 17.10-17.14, 19.3, 19.9-19.19, 20.7-20.8, 23.2-23.4, 23.11, 23.15, 23.27, 23.37-23.38, 24.5-24.9, 25.9, 25.20-25.22, 27.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 50, 57, 58, 60, 61, 62, 166; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 284; Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 66; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 75, 96; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 213, 274, 297, 303, 304, 323| 4.23. אוֹ־הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא בָּהּ וְהֵבִיא אֶת־קָרְבָּנוֹ שְׂעִיר עִזִּים זָכָר תָּמִים׃ 6.3. וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי־בַד יִלְבַּשׁ עַל־בְּשָׂרוֹ וְהֵרִים אֶת־הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָעֹלָה עַל־הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ׃ 10.8. וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן לֵאמֹר׃ 10.9. יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃ 10.11. וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל אֵת כָּל־הַחֻקִּים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם בְּיַד־מֹשֶׁה׃ 12.5. וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃ 14.4. וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃ 14.4. וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת־הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃ 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׃ 16.4. כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃ 16.29. וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12. עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 19.3. אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃ 19.3. אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.9. וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃ 19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃ 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.15. לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃ 19.16. לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 20.7. וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 20.8. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 23.2. וְהֵנִיף הַכֹּהֵן אֹתָם עַל לֶחֶם הַבִּכּוּרִים תְּנוּפָה לִפְנֵי יְהוָה עַל־שְׁנֵי כְּבָשִׂים קֹדֶשׁ יִהְיוּ לַיהוָה לַכֹּהֵן׃ 23.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהוָה אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי׃ 23.3. וְכָל־הַנֶּפֶשׁ אֲשֶׁר תַּעֲשֶׂה כָּל־מְלָאכָה בְּעֶצֶם הַיּוֹם הַזֶּה וְהַאֲבַדְתִּי אֶת־הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמָּהּ׃ 23.3. שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא־קֹדֶשׁ כָּל־מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא לַיהוָה בְּכֹל מוֹשְׁבֹתֵיכֶם׃ 23.4. וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ־עָבֹת וְעַרְבֵי־נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים׃ 23.4. אֵלֶּה מוֹעֲדֵי יְהוָה מִקְרָאֵי קֹדֶשׁ אֲשֶׁר־תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם׃ 23.11. וְהֵנִיף אֶת־הָעֹמֶר לִפְנֵי יְהוָה לִרְצֹנְכֶם מִמָּחֳרַת הַשַּׁבָּת יְנִיפֶנּוּ הַכֹּהֵן׃ 23.15. וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת־עֹמֶר הַתְּנוּפָה שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה׃ 23.27. אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפֻּרִים הוּא מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה׃ 23.37. אֵלֶּה מוֹעֲדֵי יְהוָה אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ לְהַקְרִיב אִשֶּׁה לַיהוָה עֹלָה וּמִנְחָה זֶבַח וּנְסָכִים דְּבַר־יוֹם בְּיוֹמוֹ׃ 23.38. מִלְּבַד שַׁבְּתֹת יְּהוָה וּמִלְּבַד מַתְּנוֹתֵיכֶם וּמִלְּבַד כָּל־נִדְרֵיכֶם וּמִלְּבַד כָּל־נִדְבוֹתֵיכֶם אֲשֶׁר תִּתְּנוּ לַיהוָה׃ 24.5. וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃ 24.6. וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהוָה׃ 24.7. וְנָתַתָּ עַל־הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהוָה׃ 24.8. בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃ 24.9. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃ 25.9. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃ 25.21. וְצִוִּיתִי אֶת־בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת־הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים׃ 25.22. וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת וַאֲכַלְתֶּם מִן־הַתְּבוּאָה יָשָׁן עַד הַשָּׁנָה הַתְּשִׁיעִת עַד־בּוֹא תְּבוּאָתָהּ תֹּאכְלוּ יָשָׁן׃ 27.25. וְכָל־עֶרְכְּךָ יִהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה יִהְיֶה הַשָּׁקֶל׃ | 4.23. if his sin, wherein he hath sinned, be known to him, he shall bring for his offering a goat, a male without blemish. 6.3. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt-offering on the altar, and he shall put them beside the altar. 10.8. And the LORD spoke unto Aaron, saying: 10.9. ’Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations. 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean; 10.11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.’ 12.5. But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days. 14.4. then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop. 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. 16.4. He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on. 16.29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people. 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life. 17.12. Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust. 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off. 19.3. Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: I am the LORD your God. 19.9. And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest. 19.10. And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God. 19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another. 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD. 19.13. Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning. 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD. 19.15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour. 19.16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD. 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together. 20.7. Sanctify yourselves therefore, and be ye holy; for I am the LORD your God. 20.8. And keep ye My statutes, and do them: I am the LORD who sanctify you. 23.2. Speak unto the children of Israel, and say unto them: The appointed seasons of the LORD, which ye shall proclaim to be holy convocations, even these are My appointed seasons. 23.3. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work; it is a sabbath unto the LORD in all your dwellings. 23.4. These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season. 23.11. And he shall wave the sheaf before the LORD, to be accepted for you; on the morrow after the sabbath the priest shall wave it. 23.15. And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete; 23.27. Howbeit on the tenth day of this seventh month is the day of atonement; there shall be a holy convocation unto you, and ye shall afflict your souls; and ye shall bring an offering made by fire unto the LORD. 23.37. These are the appointed seasons of the LORD, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the LORD, a burnt-offering, and a meal-offering, a sacrifice, and drink-offerings, each on its own day; 23.38. beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill-offerings, which ye give unto the LORD. 24.5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake. 24.6. And thou shalt set them in two rows, six in a row, upon the pure table before the LORD. 24.7. And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD. 24.8. Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet. 24.9. And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’ 25.9. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land. 25.20. And if ye shall say: ‘What shall we eat the seventh year? behold, we may not sow, nor gather in our increase’; 25.21. then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years. 25.22. And ye shall sow the eighth year, and eat of the produce, the old store; until the ninth year, until her produce come in, ye shall eat the old store. 27.25. And all thy valuations shall be according to the shekel of the sanctuary; twenty gerahs shall be the shekel. |
|
10. Hebrew Bible, Numbers, 4.7, 5.11-5.31, 15.37-15.41, 19.18-19.20, 28.3-28.10, 29.7, 35.9-35.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 57, 61; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 42; Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 57; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 213, 323; VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 66| 4.7. וְעַל שֻׁלְחַן הַפָּנִים יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְנָתְנוּ עָלָיו אֶת־הַקְּעָרֹת וְאֶת־הַכַּפֹּת וְאֶת־הַמְּנַקִּיֹּת וְאֵת קְשׂוֹת הַנָּסֶךְ וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה׃ 5.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16. וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17. וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19. וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃ 5.21. וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24. וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25. וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26. וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29. זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31. וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃ 15.37. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 15.41. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.18. וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃ 19.19. וְהִזָּה הַטָּהֹר עַל־הַטָּמֵא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָהֵר בָּעָרֶב׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 28.9. וּבְיוֹם הַשַּׁבָּת שְׁנֵי־כְבָשִׂים בְּנֵי־שָׁנָה תְּמִימִם וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן וְנִסְכּוֹ׃ 29.7. וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם כָּל־מְלָאכָה לֹא תַעֲשׂוּ׃ 35.9. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 35.11. וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.12. וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃ 35.13. וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃ 35.14. אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃ 35.15. לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.16. וְאִם־בִּכְלִי בַרְזֶל הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.17. וְאִם בְּאֶבֶן יָד אֲשֶׁר־יָמוּת בָּהּ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.18. אוֹ בִּכְלִי עֵץ־יָד אֲשֶׁר־יָמוּת בּוֹ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.19. גֹּאֵל הַדָּם הוּא יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ הוּא יְמִיתֶנּוּ׃ 35.21. אוֹ בְאֵיבָה הִכָּהוּ בְיָדוֹ וַיָּמֹת מוֹת־יוּמַת הַמַּכֶּה רֹצֵחַ הוּא גֹּאֵל הַדָּם יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ׃ 35.22. וְאִם־בְּפֶתַע בְּלֹא־אֵיבָה הֲדָפוֹ אוֹ־הִשְׁלִיךְ עָלָיו כָּל־כְּלִי בְּלֹא צְדִיָּה׃ 35.23. אוֹ בְכָל־אֶבֶן אֲשֶׁר־יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא־אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ׃ 35.24. וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה׃ 35.25. וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ׃ 35.26. וְאִם־יָצֹא יֵצֵא הָרֹצֵחַ אֶת־גְּבוּל עִיר מִקְלָטוֹ אֲשֶׁר יָנוּס שָׁמָּה׃ 35.27. וּמָצָא אֹתוֹ גֹּאֵל הַדָּם מִחוּץ לִגְבוּל עִיר מִקְלָטוֹ וְרָצַח גֹּאֵל הַדָּם אֶת־הָרֹצֵחַ אֵין לוֹ דָּם׃ 35.28. כִּי בְעִיר מִקְלָטוֹ יֵשֵׁב עַד־מוֹת הַכֹּהֵן הַגָּדֹל וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל יָשׁוּב הָרֹצֵחַ אֶל־אֶרֶץ אֲחֻזָּתוֹ׃ 35.29. וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם׃ 35.31. וְלֹא־תִקְחוּ כֹפֶר לְנֶפֶשׁ רֹצֵחַ אֲשֶׁר־הוּא רָשָׁע לָמוּת כִּי־מוֹת יוּמָת׃ 35.32. וְלֹא־תִקְחוּ כֹפֶר לָנוּס אֶל־עִיר מִקְלָטוֹ לָשׁוּב לָשֶׁבֶת בָּאָרֶץ עַד־מוֹת הַכֹּהֵן׃ 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 4.7. And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the pans, and the bowls, and the jars wherewith to pour out; and the continual bread shall remain thereon. 5.11. And the LORD spoke unto Moses, saying: 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him, 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16. And the priest shall bring her near, and set her before the LORD. 5.17. And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 5.19. And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20. but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband— 5.21. then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’ 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25. And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity. 15.37. And the LORD spoke unto Moses, saying: 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 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.’ 19.18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave. 19.19. And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even. 19.20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean. 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD. 28.9. And on the sabbath day two he-lambs of the first year without blemish, and two tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and the drink-offering thereof. 28.10. This is the burnt-offering of every sabbath, beside the continual burnt-offering, and the drink-offering thereof. 29.7. And on the tenth day of this seventh month ye shall have a holy convocation; and ye shall afflict your souls; ye shall do no manner of work; 35.9. And the LORD spoke unto Moses, saying: 35.10. ’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan, 35.11. then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither. 35.12. And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment. 35.13. And as to the cities which ye shall give, there shall be for you six cities of refuge. 35.14. Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge. 35.15. For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither. 35.16. But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death. 35.17. And if he smote him with a stone in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death. 35.18. Or if he smote him with a weapon of wood in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death. 35.19. The avenger of blood shall himself put the murderer to death; when he meeteth him, he shall put him to death. 35.20. And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died; 35.21. or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him. 35.22. But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait, 35.23. or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm; 35.24. then the congregation shall judge between the smiter and the avenger of blood according to these ordices; 35.25. and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil. 35.26. But if the manslayer shall at any time go beyond the border of his city of refuge, whither he fleeth; 35.27. and the avenger of blood find him without the border of his city of refuge, and the avenger of blood slay the manslayer; there shall be no bloodguiltiness for him; 35.28. because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession. 35.29. And these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. 35.30. Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die. 35.31. Moreover ye shall take no ransom for the life of a murderer, that is guilty of death; but he shall surely be put to death. 35.32. And ye shall take no ransom for him that is fled to his city of refuge, that he should come again to dwell in the land, until the death of the priest. 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’ |
|
11. Hebrew Bible, Proverbs, 1.8, 6.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 297| 1.8. שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃ | 1.8. Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother; 6.20. My son, keep the commandment of thy father, And forsake not the teaching of thy mother; |
|
12. Hebrew Bible, Exodus, a b c d\n0 28 28 28 None\n1 29 29 29 None\n2 15 15 15 None\n3 14 14 14 None\n4 15.1 15.1 15 1\n.. ... ... .. ...\n76 20 20 20 None\n77 19 19 19 None\n78 18.8 18.8 18 8\n79 22.8 22.8 22 8\n80 12.6 12.6 12 6\n\n[81 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274 | 28. ix of their names on the one stone, and the names of the six that remain on the other stone, according to their birth.,Four-square it shall be and double: a span shall be the length thereof, and a span the breadth thereof.,And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman.,And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.,And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.,And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it.,And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.,And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach.,And thou shalt make upon the breastplate plaited chains of wreathen work of pure gold.,And it shall be upon Aaron to minister; and the sound thereof shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.,And thou shalt put the two stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel; and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.,And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. .,And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.,And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty.,And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto Me in the priest’s office.,and the fourth row a beryl, and an onyx, and a jasper; they shall be inclosed in gold in their settings.,And it shall have a hole for the head in the midst thereof; it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail that it be not rent.,and two chains of pure gold; of plaited thread shalt thou make them, of wreathen work; and thou shalt put the wreathen chains on the settings.,And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes.,It shall have two shoulder-pieces joined to the two ends thereof, that it may be joined together.,And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it may be upon the skilfully woven band of the ephod, and that the breastplate be not loosed from the ephod.,And thou shalt put it on a thread of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be.,And thou shalt weave the tunic in chequer work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the weaver in colours.,And for Aaron’s sons thou shalt make tunics, and thou shalt make for them girdles, and head-tires shalt thou make for them, for splendour and for beauty.,And thou shalt make the robe of the ephod all of blue.,And thou shalt take two onyx stones, and grave on them the names of the children of Israel:,And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof.,and the second row a carbuncle, a sapphire, and an emerald;,And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece: of gold, of blue, and purple, and scarlet, and fine twined linen.,And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto Me in the priest’s office.,And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row;,And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about:,And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate.,And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD.,a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about.,and the third row a jacinth, an agate, and an amethyst;,And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.,And thou shalt make settings of gold;,And thou shalt make two rings of gold, and shalt put them on the two shoulder-pieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the skilfully woven band of the ephod.,And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.,And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward.,With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Israel; thou shalt make them to be inclosed in settings of gold.,And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest’s office. |
|
13. Hebrew Bible, 2 Kings, 4.23, 20.8-20.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sabbath, visiting a prophet •sabbath, in p Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 60; Levine, The Ancient Synagogue, The First Thousand Years (2005) 24| 4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ | 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’ |
|
14. Hebrew Bible, 1 Samuel, 21.4-21.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sabbath, in matthew •sabbath, healing on, Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 166; Maccoby, Philosophy of the Talmud (2002) 102| 21.4. וְעַתָּה מַה־יֵּשׁ תַּחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא׃ 21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃ 21.7. וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּי־אִם־לֶחֶם הַפָּנִים הַמּוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ׃ | 21.4. Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatever there is. 21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women. 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel. 21.7. So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in its place on the day when it was taken away. 8. And Shemu᾽el told all the words of the Lord to the people that asked of him a king.,And he said, This will be the custom of the king that shall reign over you: He will take your sons, and appoint them for himself on his chariot, and to be his horsemen; and some shall run before his chariot.,And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.,But the thing displeased Shemu᾽el when they said, Give us a king to judge us. And Shemu᾽el prayed to the Lord.,And the Lord said to Shemu᾽el, Listen to their voice, and make them a king. And Shemu᾽el said to the men of Yisra᾽el, Go every man to his city.,that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.,And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.,And the Lord said to Shemu᾽el, Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.,Now the name of his firstborn was Yo᾽el, and the name of his second, Aviyya: they were judges in Be᾽er-sheva.,And he will take your daughters for perfumers, and cooks, and bakers.,And Shemu᾽el heard all the words of the people, and he spoke them in the ears of the Lord.,And his sons walked not in his ways, but turned aside after unjust gain, and took bribes, and perverted justice.,And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.,He will take the tenth of your sheep: and you shall be his servants.,Then all the elders of Yisra᾽el gathered themselves together, and came to Shemu᾽el to Rama,,and said to him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.,And you shall cry out on that day because of your king which you shall have chosen you; and the Lord will not hear you on that day.,And it came to pass, when Shemu᾽el was old, that he made his sons judges over Yisra᾽el.,And he will appoint for himself captains over thousands, and captains over fifties; and will set them to plough his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots.,Nevertheless the people refused to obey the voice of Shemu᾽el; and they said, No: but we will have a king over us;,Now you must hearken to their voice: nevertheless you should solemnly forewarn them, and relate to them the customary practice of the king that shall reign over them.,According to all the deeds which they have done since the day that I brought them up out of Miżrayim, and to this day, in that they have forsaken me, and served other gods, so they also do to thee. |
|
| 15. Hebrew Bible, 1 Kings, a b c d\n0 4.32 4.32 4 32\n1 7.48 7.48 7 48\n2 4.33 4.33 4 33\n3 8 8 8 None\n4 10.11 10.11 10 11\n5 1 1 1 None\n6 0 0 0 None\n7 . . (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 322 |
16. Hesiod, Works And Days, 770 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 227| 770. Πρῶτον ἔνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ· | 770. Him double, then, if he would be again |
|
17. Hebrew Bible, Amos, a b c d\n0 8.5 8.5 8 5\n1 . . \n2 5 5 5 None\n3 8 8 8 None (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 148| 8.5. לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃ | 8.5. Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit; |
|
18. Hebrew Bible, 2 Samuel, 3.17, 5.3, 17.4, 17.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, rank and order in •sabbath, coinciding with first day of passover •passover,sabbath coinciding with first day of Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 284; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 278| 5.3. וַיָּבֹאוּ כָּל־זִקְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ חֶבְרוֹנָה וַיִּכְרֹת לָהֶם הַמֶּלֶךְ דָּוִד בְּרִית בְּחֶבְרוֹן לִפְנֵי יְהוָה וַיִּמְשְׁחוּ אֶת־דָּוִד לְמֶלֶךְ עַל־יִשְׂרָאֵל׃ | 5.3. So all the elders of Yisra᾽el came to the king to Ĥevron; and king David made a covet with them in Ĥevron before the Lord: and they anointed David king over Yisra᾽el. |
|
19. Hebrew Bible, Isaiah, a b c d\n0 42.10 42.10 42 10\n1 61.2 61.2 61 2\n2 58.6 58.6 58 6\n3 61.1 61.1 61 1\n4 1.13 1.13 1 13\n5 4 4 4 None\n6 1 1 1 None\n7 . . \n8 5 5 5 None\n9 2 2 2 None\n10 58.14 58.14 58 14\n11 2.22 2.22 2 22\n12 9 9 9 None\n13 6 6 6 None\n14 58.13 58.13 58 13\n15 8 8 8 None\n16 - None\n17 9.16 9.16 9 16\n18 3 3 3 None\n19 32.6 32.6 32 6\n20 6.5 6.5 6 5\n21 6.3 6.3 6 3\n22 38.22 38.22 38 22\n23 14.3 14.3 14 3\n24 32.18 32.18 32 18\n25 28.12 28.12 28 12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 331 | 42.10. Sing unto the LORD a new song, And His praise from the end of the earth; Ye that go down to the sea, and all that is therein, The isles, and the inhabitants thereof. |
|
20. Hebrew Bible, Jeremiah, a b c d\n0 39.8 39.8 39 8\n1 1 1 1 None\n2 4 4 4 None\n3 17.22 17.22 17 22\n4 2 2 2 None\n5 - None\n6 . . \n7 7 7 7 None\n8 17.24 17.24 17 24\n9 17.21 17.21 17 21\n10 17.25 17.25 17 25\n11 17.23 17.23 17 23\n12 17.26 17.26 17 26\n13 3 3 3 None\n14 17.27 17.27 17 27\n15 44.29 44.29 44 29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24| 39.8. וְאֶת־בֵּית הַמֶּלֶךְ וְאֶת־בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת־חֹמוֹת יְרוּשָׁלִַם נָתָצוּ׃ | 39.8. And the Chaldeans burned the king’s house, and the house of the people, with fire, and broke down the walls of Jerusalem. |
|
21. Hebrew Bible, Ezekiel, 3.12, 4.9, 11.16, 44.17-44.18, 44.21, 46.17-46.18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 3; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 137; Levine, The Ancient Synagogue, The First Thousand Years (2005) 24; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 284; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274, 303, 304| 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 4.9. וְאַתָּה קַח־לְךָ חִטִּין וּשְׂעֹרִים וּפוֹל וַעֲדָשִׁים וְדֹחַן וְכֻסְּמִים וְנָתַתָּה אוֹתָם בִּכְלִי אֶחָד וְעָשִׂיתָ אוֹתָם לְךָ לְלָחֶם מִסְפַּר הַיָּמִים אֲשֶׁר־אַתָּה שׁוֹכֵב עַל־צִדְּךָ שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם תֹּאכֲלֶנּוּ׃ 11.16. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃ 44.17. וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה׃ 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 44.21. וְיַיִן לֹא־יִשְׁתּוּ כָּל־כֹּהֵן בְּבוֹאָם אֶל־הֶחָצֵר הַפְּנִימִית׃ 46.17. וְכִי־יִתֵּן מַתָּנָה מִנַּחֲלָתוֹ לְאַחַד מֵעֲבָדָיו וְהָיְתָה לּוֹ עַד־שְׁנַת הַדְּרוֹר וְשָׁבַת לַנָּשִׂיא אַךְ נַחֲלָתוֹ בָּנָיו לָהֶם תִּהְיֶה׃ 46.18. וְלֹא־יִקַּח הַנָּשִׂיא מִנַּחֲלַת הָעָם לְהוֹנֹתָם מֵאֲחֻזָּתָם מֵאֲחֻזָּתוֹ יַנְחִל אֶת־בָּנָיו לְמַעַן אֲשֶׁר לֹא־יָפֻצוּ עַמִּי אִישׁ מֵאֲחֻזָּתוֹ׃ | 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’; 4.9. Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make thee bread thereof; according to the number of the days that thou shalt lie upon thy side, even three hundred and ninety days, shalt thou eat thereof. 11.16. therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come; 44.17. And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within. 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. 44.21. Neither shall any priest drink wine, when they enter into the inner court. 46.17. But if he give of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons. 46.18. Moreover the prince shall not take of the people’s inheritance, to thrust them wrongfully out of their possession; he shall give inheritance to his sons out of his own possession; that My people be not scattered every man from his possession.’ |
|
| 22. Hebrew Bible, Ezra, 1.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, rank and order in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275 |
| 23. Diogenes Sinopensis, Letters, 44 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 213 |
| 24. Xenophon, Symposium, 3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, music, singing and dancing in •sabbath and the therapeutae, president/speaker in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 324 |
| 25. Hippocrates, On Airs, Waters, And Places, 4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 |
| 26. Hebrew Bible, Nehemiah, a b c d\n0 23.30 23.30 23 30\n1 12.27 12.27 12 27\n2 - None\n3 13.19 13.19 13 19\n4 13.20 13.20 13 20\n5 13.21 13.21 13 21\n6 13.22 13.22 13 22\n7 5 5 5 None\n8 1 1 1 None\n9 2 2 2 None\n10 . . \n11 3 3 3 None\n12 13.18 13.18 13 18\n13 13.16 13.16 13 16\n14 13.15 13.15 13 15\n15 13.17 13.17 13 17\n16 10.32 10.32 10 32\n17 0 0 0 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275 |
27. Hebrew Bible, 1 Chronicles, 9.31, 9.33, 13.8, 16.31, 23.6, 23.28-23.29, 25.7-25.31 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in •sabbath, food and fasting •sabbath, visiting a prophet •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, rank and order in Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275, 323, 333| 9.33. וְאֵלֶּה הַמְשֹׁרְרִים רָאשֵׁי אָבוֹת לַלְוִיִּם בַּלְּשָׁכֹת פטירים [פְּטוּרִים] כִּי־יוֹמָם וָלַיְלָה עֲלֵיהֶם בַּמְּלָאכָה׃ 13.8. וְדָוִיד וְכָל־יִשְׂרָאֵל מְשַׂחֲקִים לִפְנֵי הָאֱלֹהִים בְּכָל־עֹז וּבְשִׁירִים וּבְכִנֹּרוֹת וּבִנְבָלִים וּבְתֻפִּים וּבִמְצִלְתַּיִם וּבַחֲצֹצְרוֹת׃ 16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ 23.28. כִּי מַעֲמָדָם לְיַד־בְּנֵי אַהֲרֹן לַעֲבֹדַת בֵּית יְהוָה עַל־הַחֲצֵרוֹת וְעַל־הַלְּשָׁכוֹת וְעַל־טָהֳרַת לְכָל־קֹדֶשׁ וּמַעֲשֵׂה עֲבֹדַת בֵּית הָאֱלֹהִים׃ 25.7. וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה׃ 25.8. וַיַּפִּילוּ גּוֹרָלוֹת מִשְׁמֶרֶת לְעֻמַּת כַּקָּטֹן כַּגָּדוֹל מֵבִין עִם־תַּלְמִיד׃ | 9.33. And these are the singers, heads of fathers’houses of the Levites, who dwelt in the chambers and were free from other service; for they were employed in their work day and night. 13.8. And David and all Israel played before God with all their might; even with songs, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets. 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’ 23.28. For their station was at the side of the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, even the work of the service of the house of God; 25.7. And the number of them, with their brethren that were instructed in singing unto the LORD, even all that were skilful, was two hundred fourscore and eight. 25.8. And they cast lots ward against [ward], as well the small as the great, the teacher as the scholar. |
|
28. Plato, Symposium, 176s, 181a, 210a, 214b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 324| 214b. οὕτως οὔτε τι λέγομεν ἐπὶ τῇ κύλικι οὔτε τι ᾁδομεν, ἀλλʼ ἀτεχνῶς ὥσπερ οἱ διψῶντες πιόμεθα; | 214b. or sing over the cup? Are we going to drink just like any thirsty folk? |
|
29. Hebrew Bible, Zechariah, 3.3-3.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274| 3.3. וִיהוֹשֻׁעַ הָיָה לָבֻשׁ בְּגָדִים צוֹאִים וְעֹמֵד לִפְנֵי הַמַּלְאָךְ׃ 3.4. וַיַּעַן וַיֹּאמֶר אֶל־הָעֹמְדִים לְפָנָיו לֵאמֹר הָסִירוּ הַבְּגָדִים הַצֹּאִים מֵעָלָיו וַיֹּאמֶר אֵלָיו רְאֵה הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֺנֶךָ וְהַלְבֵּשׁ אֹתְךָ מַחֲלָצוֹת׃ 3.5. וָאֹמַר יָשִׂימוּ צָנִיף טָהוֹר עַל־רֹאשׁוֹ וַיָּשִׂימוּ הַצָּנִיף הַטָּהוֹר עַל־רֹאשׁוֹ וַיַּלְבִּשֻׁהוּ בְּגָדִים וּמַלְאַךְ יְהוָה עֹמֵד׃ | 3.3. Now Joshua was clothed with filthy garments, and stood before the angel. 3.4. And he answered and spoke unto those that stood before him, saying: ‘Take the filthy garments from off him.’ And unto him he said: ‘Behold, I cause thine iniquity to pass from thee, and I will clothe thee with robes.’ 3.5. And I said: ‘Let them set a fair mitre upon his head.’ So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by. |
|
30. Hebrew Bible, 2 Chronicles, a b c d\n0 5.12 5.12 5 12\n1 3.19 3.19 3 19\n2 13.11 13.11 13 11\n3 28.18 28.18 28 18\n4 9.1 9.1 9 1\n5 9 9 9 None\n6 . . \n7 1 1 1 None (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 323| 5.12. וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ | 5.12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets— |
|
31. Plato, Phaedrus, 264c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in •sabbath of sabbaths, festive dinners Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 317| 264c. οὕτως ἀκριβῶς διιδεῖν. ΣΩ. ἀλλὰ τόδε γε οἶμαί σε φάναι ἄν, δεῖν πάντα λόγον ὥσπερ ζῷον συνεστάναι σῶμά τι ἔχοντα αὐτὸν αὑτοῦ, ὥστε μήτε ἀκέφαλον εἶναι μήτε ἄπουν, ἀλλὰ μέσα τε ἔχειν καὶ ἄκρα, πρέποντα ἀλλήλοις καὶ τῷ ὅλῳ γεγραμμένα. ΦΑΙ. πῶς γὰρ οὔ; ΣΩ. σκέψαι τοίνυν τὸν τοῦ ἑταίρου σου λόγον εἴτε οὕτως εἴτε ἄλλως ἔχει, καὶ εὑρήσεις τοῦ ἐπιγράμματος οὐδὲν διαφέροντα, ὃ Μίδᾳ τῷ Φρυγί φασίν τινες ἐπιγεγράφθαι. | 264c. Phaedrus. You flatter me in thinking that I can discern his motives so accurately. Socrates. But I do think you will agree to this, that every discourse must be organized, like a living being, with a body of its own, as it were, so as not to be headless or footless, but to have a middle and members, composed in fitting relation to each other and to the whole. Phaedrus. Certainly. Socrates. See then whether this is the case with your friend’s discourse, or not. You will find |
|
| 32. Plato, Laws, 949e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, rank and order in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 309 |
33. Thucydides, The History of The Peloponnesian War, 2.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, music, singing and dancing in •sabbath and the therapeutae, president/speaker in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 324 | 2.17. When they arrived at Athens, though a few had houses of their own to go to, or could find an asylum with friends or relatives, by far the greater number had to take up their dwelling in the parts of the city that were not built over and in the sanctuaries and hero-shrines, except the Acropolis and the Eleusinion and any other places that were certainly closed. The occupation of the plot of ground lying below the Acropolis called the Pelasgian had been forbidden by a curse; and there was also an ominous fragment of a Pythian oracle which said — 'Leave the Pelasgian parcel desolate, woe worth the day that men inhabit it!' 2 Yet this too was now built over in the necessity of the moment. And in my opinion, if the oracle proved true, it was in the opposite sense to what was expected. For the misfortunes of the state did not arise from the unlawful occupation, but the necessity of the occupation from the war; and though the god did not mention this, he foresaw that it would be an evil day for Athens in which the plot came to be inhabited. 3 Many also took up their quarters in the towers of the walls or wherever else they could. For when they were all come in, the city proved too small to hold them; though afterwards they divided the Long Walls and a great part of Piraeus into lots and settled there. 4 All this while great attention was being given to the war; the allies were being mustered, and an armament of a hundred ships equipped for Peloponnese. 5 Such was the state of preparation at Athens. 2.17. , When they arrived at Athens, though a few had houses of their own to go to, or could find an asylum with friends or relatives, by far the greater number had to take up their dwelling in the parts of the city that were not built over and in the temples and chapels of the heroes, except the Acropolis and the temple of the Eleusinian Demeter and such other places as were always kept closed. The occupation of the plot of ground lying below the citadel called the Pelasgian had been forbidden by a curse; and there was also an ominous fragment of a Pythian oracle which said— Leave the Pelasgian parcel desolate, woe worth the day that men inhabit it! , Yet this too was now built over in the necessity of the moment. And in my opinion, if the oracle proved true, it was in the opposite sense to what was expected. For the misfortunes of the state did not arise from the unlawful occupation, but the necessity of the occupation from the war; and though the god did not mention this, he foresaw that it would be an evil day for Athens in which the plot came to be inhabited. ,Many also took up their quarters in the towers of the walls or wherever else they could. For when they were all come in, the city proved too small to hold them; though afterwards they divided the long walls and a great part of Piraeus into lots and settled there. ,All this while great attention was being given to the war; the allies were being mustered, and an armament of a hundred ships equipped for Peloponnese . , Such was the state of preparation at Athens . |
|
34. Plato, Statesman, 271d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303| 271d. περὶ τοῦ πάντα αὐτόματα γίγνεσθαι τοῖς ἀνθρώποις, ἥκιστα τῆς νῦν ἐστι καθεστηκυίας φορᾶς, ἀλλʼ ἦν καὶ τοῦτο τῆς ἔμπροσθεν. τότε γὰρ αὐτῆς πρῶτον τῆς κυκλήσεως ἦρχεν ἐπιμελούμενος ὅλης ὁ θεός, ὣς δʼ αὖ κατὰ τόπους ταὐτὸν τοῦτο, ὑπὸ θεῶν ἀρχόντων πάντʼ ἦν τὰ τοῦ κόσμου μέρη διειλημμένα· καὶ δὴ καὶ τὰ ζῷα κατὰ γένη καὶ ἀγέλας οἷον νομῆς θεῖοι διειλήφεσαν δαίμονες, αὐτάρκης εἰς πάντα ἕκαστος ἑκάστοις | 271d. No, the life about which you ask, when all the fruits of the earth sprang up of their own accord for men, did not belong at all to the present period of revolution, but this also belonged to the previous one. For then, in the beginning, God ruled and supervised the whole revolution, and so again, in the same way, all the parts of the universe were divided by regions among gods who ruled them, and, moreover, the animals were distributed by species and flocks among inferior deities as divine shepherds, each of whom was in all respects the independent guardian of the creatures under his own care, |
|
| 35. Aristotle, Nicomachean Ethics, 1113b, 1135b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 104 |
36. Septuagint, Tobit, 1.10-1.13 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303 | 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it, 1.12. because I remembered God with all my heart. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. |
|
| 37. Dead Sea Scrolls, Damascus Covenant, a b c d\n0 10.17 10.17 10 17\n1 10.16 10.16 10 16\n2 10.15 10.15 10 15\n3 10.14 10.14 10 14\n4 7 7 7 None\n5 1 1 1 None\n6 11.8 11.8 11 8\n7 None\n8 None\n9 0 0 0 None\n10 None\n11 8 8 8 None\n12 9 9 9 None\n13 10 10 10 None\n14 11 11 11 None\n15 - None\n16 11.7 11.7 11 7\n17 11.9 11.9 11 9\n18 . . \n19 6 6 6 None\n20 2 2 2 None\n21 3 3 3 None\n22 10.19 10.19 10 19\n23 10.20 10.20 10 20\n24 10.18 10.18 10 18\n25 10.21 10.21 10 21\n26 12.6 12.6 12 6\n27 12.3 12.3 12 3\n28 12.5 12.5 12 5\n29 12.4 12.4 12 4\n30 11.19 11.19 11 19\n31 11.20 11.20 11 20\n32 11.18 11.18 11 18\n33 11.21 11.21 11 21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 77, 97, 148, 171, 172, 173, 174, 175, 176, 177, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 196, 197, 199, 204, 205, 206, 213, 214, 229; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74 |
| 38. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.14-10.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath, differing traditions of Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74 |
| 39. Dead Sea Scrolls, 4Q400, 1, 1, 1.1, 1.3, 1.4, 1.13, 1.15-16, 2, 2.1-5, 5-6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 40. Dead Sea Scrolls, 4Q403, 1, i.42, 1, ii.0, ii.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 41. Dead Sea Scrolls, Community Rule, a b c d\n0 5.16 5.16 5 16\n1 5.17 5.17 5 17\n2 5.18 5.18 5 18\n3 1 1 1 None\n4 - None\n5 8 8 8 None\n6 6 6 6 None\n7 5 5 5 None\n8 . . (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229 |
| 42. Dead Sea Scrolls, Miscellaneous Rules, 5, 4, 6, ., 0, 2, -, 6.4, 6.5, q, 4q265 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 172, 173, 174, 175, 176, 177, 178, 180, 181, 182, 184, 185, 186, 187, 188, 189, 196, 198, 204, 205, 213, 214 |
| 43. Dead Sea Scrolls, Damascus Documenta, , -, 3, 4, 6ii 3-4, i, 6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 187 |
| 44. Dead Sea Scrolls, Shira, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 138 |
| 45. Dead Sea Scrolls, Temple Scroll, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17-14.7, 13.17, 14.7-17.4, 14.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 66 |
| 46. Septuagint, 2 Maccabees, a b c d\n0 "6.11" "6.11" "6 11"\n1 "5.24-6.11" "5.24 "5 24\n2 4.29 4.29 4 29\n3 4.28 4.28 4 28\n4 6.11 6.11 6 11\n5 6.10 6.10 6 10\n6 6.9 6.9 6 9\n7 6.8 6.8 6 8\n8 6.7 6.7 6 7\n9 6.6 6.6 6 6\n10 6.5 6.5 6 5\n11 6.4 6.4 6 4\n12 6.2 6.2 6 2\n13 6.1 6.1 6 1\n14 6.3 6.3 6 3\n15 "5.27" "5.27" "5 27"\n16 "5.25" "5.25" "5 25"\n17 5.26 5.26 5 26\n18 5.25 5.25 5 25\n19 5.24 5.24 5 24\n20 "10.2" "10.2" "10 2"\n21 14.37 14.37 14 37 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 284, 392 |
47. Hebrew Bible, Daniel, a b c d\n0 11.32 11.32 11 32\n1 11.33 11.33 11 33\n2 11.30 11.30 11 30\n3 11.35 11.35 11 35\n4 11.36 11.36 11 36\n5 11.29 11.29 11 29\n6 11.37 11.37 11 37\n7 11.31 11.31 11 31\n8 11.34 11.34 11 34\n9 11.38 11.38 11 38\n10 11.39 11.39 11 39\n11 "11.39" "11.39" "11 39" (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391, 392| 11.32. וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ | 11.32. And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail. |
|
48. Cicero, On The Nature of The Gods, 2.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sabbath of sabbaths, festive dinners Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 26 | 2.25. "We shall discern the truth of this more readily from a more detailed account of this all‑permeating fiery element as a whole. All the parts of the world (I will however only specify the most important) are supported and sustained by heat. This can be perceived first of all in the element of earth. We see fire produced by striking or rubbing stones together; and when newly dug, 'the earth doth steam with warmth'; and also warm water is drawn from running springs, and this occurs most of all in the winter-time, because a great store of heat is confined in the caverns of the earth, which in winter is denser and therefore confines more closely the heat stored in the soil. |
|
| 49. Dead Sea Scrolls, Damascus Documenta, , -, 3, 4, 6ii 3-4, i, 6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 187 |
50. Septuagint, 1 Maccabees, a b c d\n0 13.50 13.50 13 50\n1 7.59 7.59 7 59\n2 4.56 4.56 4 56\n3 2.37 2.37 2 37\n4 2.29 2.29 2 29\n.. ... ... .. ..\n70 7.8 7.8 7 8\n71 7.9 7.9 7 9\n72 6.27 6.27 6 27\n73 7.6 7.6 7 6\n74 1.36 1.36 1 36\n\n[75 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 330 | 13.50. Then they cried to Simon to make peace with them, and he did so. But he expelled them from there and cleansed the citadel from its pollutions. 51 On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel. 52 And Simon decreed that every year they should celebrate this day with rejoicing. He strengthened the fortifications of the temple hill alongside the citadel, and he and his men dwelt there. 53 And Simon saw that John his son had reached manhood, so he made him commander of all the forces, and he dwelt in Gazara. 13.50. Then they cried to Simon to make peace with them, and he did so. But he expelled them from there and cleansed the citadel from its pollutions. |
|
51. Anon., Jubilees, a b c d\n0 50.12 50.12 50 12\n1 8 8 8 None\n2 3 3 3 None\n3 . . \n4 0 0 0 None\n5 - None\n6 6 6 6 None\n7 2 2 2 None\n8 9 9 9 None\n9 5 5 5 None\n10 1 1 1 None\n11 50.7 50.7 50 7\n12 50.11 50.11 50 11\n13 50.8 50.8 50 8\n14 50.10 50.10 50 10\n15 50.13 50.13 50 13\n16 2.30 2.30 2 30\n17 50.6 50.6 50 6\n18 2.29 2.29 2 29\n19 50.9 50.9 50 9\n20 50 50 50 None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 188, 194, 195, 196; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 97 | 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. |
|
| 52. Philo of Alexandria, On The Posterity of Cain, 156-157, 20, 79, 83, 155 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 336 |
53. Philo of Alexandria, On The Creation of The World, 100-111, 113-128, 134-135, 143-144, 69, 76, 89-99, 112 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 209, 268 | 112. Accordingly men say, that the heaven is girdled with seven circles, the names of which are as follows; the arctic, the antarctic, the summer tropic, the winter tropic, the equinoctial, the zodiac, and last of all the galaxy. For the horizon is something which affects ourselves, in proportion as any one has acute vision, or the contrary; our sensation cutting off at one time a lesser, and at another time a greater circumference. |
|
| 54. Philo of Alexandria, On The Change of Names, 43, 53, 74-75, 88, 83 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 311 |
55. Philo of Alexandria, On The Migration of Abraham, 151, 154, 28-29, 32, 92-93 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 66, 317 | 93. But it is right to think that this class of things resembles the body, and the other class the soul; therefore, just as we take care of the body because it is the abode of the soul, so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood, of which these laws are the symbols, and in the same way one will escape blame and accusation from men in general. |
|
| 56. Philo of Alexandria, On The Life of Joseph, 217 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, rank and order in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275 |
| 57. Philo of Alexandria, Plant., 126-131, 14, 255, 42, 48, 58, 60, 256 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 321 |
58. Philo of Alexandria, On Giants, 29 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath of sabbaths, festive dinners Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 26 | 29. And the greatest cause of our ignorance is the flesh, and our inseparable connection with the flesh. And this, Moses represents God as admitting, where he says that, "Because they are flesh," the spirit of God cannot abide in them. And yet marriage and the rearing of children, and the furnishing of necessary things, and ingloriousness conjoined with a want of money and business, both private and public, and a countless number of other things cause wisdom to waste away, before it begins to flourish vigorously. |
|
59. Ovid, Fasti, 1.79 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273| 1.79. vestibus intactis Tarpeias itur in arces, | 1.79. Spotless garments make their way to Tarpeian Heights, |
|
60. Philo of Alexandria, On The Life of Abraham, 128, 30 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 26 | 30. But the seventh power is that which proceeds from the domit mind, which is more glorious than the other six powers, and which has by pre-eminent vigour obtained the mastery over them all, and when that retires, choosing solitude, and its own society, and living by itself, as one that has no need of any other, and that is all-sufficient for itself, being then emancipated from the cares and troubles that are found in the human race, embraces a calm and tranquil life. VI. |
|
| 61. Philo of Alexandria, On The Eternity of The World, 73 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sanctuary, use for sabbath meetings Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 197 |
62. Philo of Alexandria, On Husbandry, 79-83 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 336 | 83. For no one, if he searches ever so eagerly, can ever discover a more excellent victory than that by which the most mighty army, four-footed, restive, and proud as it was, of the passions and vices was overthrown. For the vices are four in genus, and the passions likewise are equal in number. Moreover, the mind, which is the character of them all, the one which hates virtue and loves the passions, has fallen and perished--the mind, which delighted in pleasures and appetites, and deeds of injustice and wickedness, and likewise in acts of rapine and of covetousness. |
|
63. Philo of Alexandria, On The Cherubim, 92, 95 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 | 95. And besides all this, they wash their bodies with baths and purifications, but they neither desire nor endeavour to wash off the passions of their souls, by which their whole life is polluted; and they are eager to flock to the temples in white garments, clothes in robes without spot or stain, but they feel no shame at bringing a polluted mind up to the very inmost shrine. |
|
| 64. Philo of Alexandria, On The Confusion of Tongues, 35 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 333 |
65. Philo of Alexandria, On The Preliminary Studies, 123, 143, 147, 149, 35, 106 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 336 | 106. This is, to speak properly, the spiritual passover of the soul, the passing over of all the passions and of every object of the outward senses to the tenth, which is the proper object of the intellect, and which is divine. For it is said in the scripture: "On the tenth day of this month let each of them take a sheep according to his house; in order that from the tenth, there may be consecrated to the tenth, that is to God, the sacrifices which have been preserved in the soul, which is illuminated in two portions out of the three, until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the height of its increase at the end of the second week, and so is able not only to guard, but even to sacrifice uninjured and faultless improvements, that is to say, propitiations. |
|
66. Philo of Alexandria, On Flight And Finding, 32-33, 55, 62 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 323 | 62. But it was by all means necessary that different regions should be assigned to different things, the heaven to good things, the earth to what is evil; for the tendency of good is to soar on high, and if it ever comes down to us, for its Father is very bounteous, it still is very justly anxious to return again to heaven. But if evil remains here, living at the greatest possible distance from the divine choir, always hovering around mortal life, and unable to die from among the human race. |
|
67. Diodorus Siculus, Historical Library, 4.3.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 335 | 4.3.3. Consequently in many Greek cities every other year Bacchic bands of women gather, and it is lawful for the maidens to carry the thyrsus and to join in the frenzied revelry, crying out "Euai!" and honouring the god; while the matrons, forming in groups, offer sacrifices to the god and celebrate his mysteries and, in general, extol with hymns the presence of Dionysus, in this manner acting the part of the Maenads who, as history records, were of old the companions of the god. |
|
68. Philo of Alexandria, On Drunkenness, 97, 79 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 336 | 79. And these men go about, being the greatest imaginable pests of their cities, out of curiosity and a love of interfering, mixing themselves up with, or rather, if one must tell the truth, throwing into confusion all kinds of affairs, both public and private, men who ought to have put up prayers and offered sacrifices to avert (as if it had been a great disease) famine, or pestilence, or any other evil inflicted by God; for these calamities are great evils to those on whom they fall; in reference to which Moses sings their destruction, when they have been destroyed by their own allies, and swallowed up by their own opinions, as if by the waves of a stormy sea. XX. |
|
69. Philo of Alexandria, On The Decalogue, 100-102, 160, 96-99, 45 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 | 45. And the people stood by, having kept themselves clean from all connection with women, and having abstained from all pleasures, except those which arise from a participation in necessary food, having been purifying themselves with baths and ablutions for three days, and having washed their garments and being all clothed in the purest white robes, and standing on tiptoe and pricking up their ears, in compliance with the exhortations of Moses, who had forewarned them to prepare for the solemn assembly; for he knew that such would take place, when he, having been summoned up alone, gave forth the prophetic commands of God. |
|
| 70. Philo of Alexandria, On Planting, 126-131, 14, 255-256, 42, 58, 60, 48 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 335 |
71. Philo of Alexandria, On Curses, 104, 142, 50, 53, 27 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 311 | 27. Let these men, then, hang by their appetites as by a halter; but the wise Abraham, where he stands, comes near to God, who is also standing. For Moses says that "Abraham was standing near to God; and coming nigh unto him, he Said,"... For in good truth the unalterable soul is the only thing that has access to the unalterable God; and being of such a disposition, it does really stand very near to the Divine power. |
|
72. Livy, History, 39.8-39.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 335 | 39.8. During the following year the consuls Sp. Postumius Albinus and Q. Marcius Philippus had their attention diverted from the army and the wars, and the administration of provinces, by the necessity of putting down a domestic conspiracy. The provinces were allotted to the praetors as follows: the civic jurisdiction to T. Maenius, the alien to M. Licinius Lucullus, Sardinia to C. Aurelius Scaurus, Sicily to P. Cornelius Sulla, Hither Spain to L. Q. Crispinus, and Further Spain to C. Calpurnius Piso. Both the consuls were charged with the investigation into the secret conspiracies. A low-born Greek went into Etruria first of all, but did not bring with him any of the numerous arts which that most accomplished of all nations has introduced amongst us for the cultivation of mind and body. He was a hedge-priest and wizard, not one of those who imbue men's minds with error by professing to teach their superstitions openly for money, but a hierophant of secret nocturnal mysteries. At first these were divulged to only a few; then they began to spread amongst both men and women, and the attractions of wine and feasting increased the number of his followers. When they were heated with wine and the nightly commingling of men and women, those of tender age with their seniors, had extinguished all sense of modesty, debaucheries of every kind commenced; each had pleasures at hand to satisfy the lust he was most prone to. Nor was the mischief confined to the promiscuous intercourse of men and women; false witness, the forging of seals and testaments, and false informations, all proceeded from the same source, as also poisonings and murders of families where the bodies could not even be found for burial. Many crimes were committed by treachery; most by violence, which was kept secret, because the cries of those who were being violated or murdered could not be heard owing to the noise of drums and cymbals. 39.9. This pestilential evil penetrated from Etruria to Rome like a contagious disease. At first, the size and extent of the City allowing more scope and impunity for such mischiefs, served to conceal them, but information at length reached the consul, mainly through the following channel. P. Aebutius, whose father had served in the cavalry and was dead, had been left under guardians. On their death he had been brought up under the care of his mother Duronia and his stepfather T. Sempronius Rutilus. The mother was completely in her husband's hands; and as the stepfather had so exercised his guardianship that he was not in a position to give a proper account for it, he was anxious that his ward should either be put out of the way or placed at his mercy through his getting some hold upon him. One way of corrupting the youth's morals was through the Bacchanalia. The mother told the youth that she had made a vow on his behalf during an illness, namely, that as soon as he recovered she would initiate him into the Bacchic mysteries, and in that way would through the kindness of the gods discharge the vow by which she was bound. He must preserve his chastity for ten days, then after supper on the tenth day she would take him to a place set apart for the rite of initiation. There was a freedwoman named Hispala Fecenia who, though she was a courtesan, was worthy of better things than the gains to which she had been accustomed from her girlhood, and by which she supported herself even after she had been manumitted. As their houses were near one another, an intimacy had sprung up between her and Aebutius, which was in no way injurious to either his reputation or his purse. She sought his company and his love unsolicited, and as his parents kept him close in every way, he was maintained by the girl's generosity. Her passion for him had gone so far that after her guardian had died, and she was no longer a ward, she begged the tribunes and the praetor to appoint a guardian for her. Then she could make a will and she constituted Aebutius her sole heir. 39.10. With these proofs of her love they had no secrets from each other, and the youth told her in a jocular tone not to be surprised if he absented himself from her for some nights; he had a religious duty to perform, the discharge of a vow made while he was ill, and he intended therefore to be initiated into the Bacchic mysteries. On hearing this she was terribly upset and exclaimed, "Heaven forbid. Better for us both to die than that you should do this," and then invoked deadly curses on the heads of those who had advised him to take this course. The youth, astonished at her outburst and excitement, bade her spare her curses; it was his mother who had given him this command with the consent of his stepfather. "Your stepfather, then," she replied, "for, perhaps, it is not right to charge your mother with it, is by this act hurrying on the ruin of your modesty, your reputation, your hopes and your life." Still more astonished, he asked her what she meant. With a prayer to the gods and goddesses to forgive her if, constrained by her affection, she disclosed what she ought to be silent about, she explained that when she was in service she had accompanied her mistress into that place of initiation, but had never gone near it when once she was free. She knew it to be a sink of every form of corruption, and it was a matter of common knowledge that no one had been initiated for the last two years above the age of twenty. As each person was brought in, he was handed over to the priests like a victim and taken into a place which resounded with yells and songs, and the jangling of cymbals and drums, so that no cry from those who were suffering violation could be heard. She then begged and implored him to get out of the affair in whatever way he could, and not to rush blindly into a place where he would first have to endure, and then to commit, every conceivable outrage. Until he had given his word to keep clear of these rites she would not let him go. 39.11. After he reached home his mother brought up the subject of the initiation and told him what he had to do in connection with it on that day, and what on the following days. He informed her that he would do nothing of the kind; he had no intention of being initiated. His stepfather was present. The mother at once exclaimed, "He cannot pass ten nights away from Hispala's embraces; he is so intoxicated with the fascinations of that venomous serpent, that he has no respect for either his parent or his stepfather or the gods." Amid the objurgations of his mother on the one side and his stepfather on the other, he was finally, with the assistance of four slaves, driven out of the house. The youth betook himself to his aunt Aebutia, and explained why he had been expelled from his home, and at her suggestion laid the matter privately before the consul the following day. Postumius told him to come again in three days' time, and in the meantime inquired of Sulpicia, his mother-in-law, a grave and judicious woman, whether she knew an old woman called Aebutia living in the Aventine quarter. She replied that she knew her to be a woman of respectable and strictly moral character; on which the consul said that it was important that he should have an interview with her, and Sulpicia must send for her to see her. Aebutia came to Sulpicia, and the consul coming in as though by accident turned the conversation on to her brother's son. The woman burst into tears and began to lament the youth's misfortunes, robbed as he had been of his fortune by those who ought to have been the very last to do so. He was, she said, at her house at the time, "he had been driven away by his mother because the honest and respectable youth refused-may the gods forgive me-to be initiated into what were commonly believed to be impure and obscene mysteries." 39.12. As the consul considered that he had ascertained all that was necessary about Aebutius, and that the evidence was trustworthy, he dismissed Aebutia and asked his mother-in-law to send for Hispala, a freedwoman, who was well known round the Aventine, as there were some questions he wished to put to her. Hispala was alarmed at the message, and at being summoned into the presence of a woman of such high rank and character, without knowing the reason, and when she saw the lictors and the consul's attendants in the vestibule, she nearly fainted. She was conducted into an inner apartment where the consul and his mother-in-law were present, and the consul told her that there was nothing to be afraid of if she could make up her mind to speak the truth; she might trust the pledged word of such a woman as Sulpicia and his own promise of safety, but she must give him a description of what usually went on at the nocturnal Bacchic rites in the grove of Simila. On hearing this, the woman was seized with such a fright and a trembling in all her limbs that she could not open her lips. At last she recovered her nerves, and said that when quite a girl she had been initiated, together with her mistress, but since she had been manumitted, now some years ago, she knew nothing of what went on there. The consul commended her for having confessed that she had been initiated and begged her to be equally truthful in the rest of her story. She avowed that she knew nothing further, on which the consul warned her that she would not receive the same consideration and forbearance if she were confuted by some one else, as she would if she made a free confession, for the person who had heard these things from her had disclosed everything to him. 39.13. The woman being convinced, and quite rightly, that Aebutius was the informer, flung herself at Sulpicia's feet and implored her not to let a conversation between a freedwoman and her lover be treated so seriously as to amount to treason. What she had told him was for the purpose of frightening, not because she really knew anything. Postumius was very angry, and told her that she must be imagining that she was joking with her lover, and not speaking in the house of a grave and august lady and in the presence of the consul. Sulpicia raised the terrified woman from the floor, spoke soothingly to her and tried to quiet her. At length she became calm, and after bitterly reproaching Aebutius for the return he had made after all she had done for him, and declared that while she stood in great fear of the gods, whose occult mysteries she was revealing, she stood in much greater fear of men who would tear her to pieces if she turned informer. So she begged Sulpicia and the consul to remove her to some place outside the borders of Italy where she could pass the rest of her days in safety. The consul bade her be under no apprehension; he would see to it that she found a safe home in Rome. Then Hispala gave an account of the origin of these rites. At first they were confined to women; no male was admitted, and they had three stated days in the year on which persons were initiated during the daytime, and matrons were chosen to act as priestesses. Paculla Annia, a Campanian, when she was priestess, made a complete change, as though by divine monition, for she was the first to admit men, and she initiated her own sons, Minius Cerinnius and Herennius Cerinnius. At the same time she made the rite a nocturnal one, and instead of three days in the year celebrated it five times a month. When once the mysteries had assumed this promiscuous character, and men were mingled with women with all the licence of nocturnal orgies, there was no crime, no deed of shame, wanting. More uncleanness was wrought by men with men than with women. Whoever would not submit to defilement, or shrank from violating others, was sacrificed as a victim. To regard nothing as impious or criminal was the very sum of their religion. The men, as though seized with madness and with frenzied distortions of their bodies, shrieked out prophecies; the matrons, dressed as Bacchae, their hair dishevelled, rushed down to the Tiber with burning torches, plunged them into the water, and drew them out again, the flame undiminished, as they were made of sulphur mixed with lime. Men were fastened to a machine and hurried off to hidden caves, and they were said to have been rapt away by the gods; these were the men who refused to join their conspiracy or take a part in their crimes or submit to pollution. They formed an immense multitude, almost equal to the population of Rome; amongst them were members of noble families both men and women. It had been made a rule for the last two years that no one more than twenty years old should be initiated; they captured those to be deceived and polluted. 39.14. When she had finished giving her evidence, she fell on her knees and again begged the consul to send her abroad. He asked his mother-in-law to set apart some portion of her house where she could take up her abode. An upper room was assigned to her which was approached by a flight of steps from the street; these were blocked up and an entrance made from inside the house. All Fecenia's effects were at once transferred, and her household slaves brought in, and Aebutius was ordered to take up his quarters with a client of the consul's. As both his informants were now in his hands, Postumius reported the affair to the senate. Everything was explained as it occurred, the information which he had first received, and then that which he had obtained in answer to his questions. The senate were greatly alarmed for the public safety; these secret conspiracies and nocturnal gatherings were a danger to the State; and they were alarmed for themselves, lest their own relations and friends might be involved. They passed a vote of thanks to the consul for having conducted his investigations so carefully and without creating any public disturbance. Then, arming the consuls with extraordinary powers, they placed in their hands the inquiry into the proceedings at the Bacchanalia and the nocturnal rites. They were to take care that Aebutius and Fecenia suffered no injury for the information they had given, and they were to offer rewards to induce other informers to come forward. Those who presided over these mysteries were to be sought out not only in Rome, but everywhere where people were in the habit of assembling, so that they might be delivered up to the consuls. Edicts were published in Rome and throughout Italy forbidding any who had been initiated from meeting together to celebrate their mysteries or performing any rites of a similar character, and above all, strict inquiry was to be made in the case of those who attended gatherings in which crime and debauchery had occurred. These were the measures which the senate decreed. The consuls sent orders to the curule aediles to search out all the priests of those rites and, when they were arrested, to keep them in such custody as they thought best until their trial. The plebeian aediles were to see that no rites were performed in open day; the police commissioners were instructed to post watches throughout the City and take care that no nocturnal gatherings took place; and as a precaution against fires, five men were appointed to assist the commissioners and take charge of the buildings assigned to them on this side the Tiber. 39.15. When the various officials had been told off to their duties, the consuls convened the Assembly and mounted the Rostra. After the usual prayers with which proceedings are opened before the magistrates address the people, the consul began thus: "In no meeting of the Assembly has this solemn appeal to the gods been so appropriate and, I would add, so necessary. For it reminds you that it is these gods whom your ancestors ordained that we should worship, reverence, and pray to; not those who have driven the minds of people enslaved by foul and foreign superstitions, as though by goading furies, into every form of crime and every kind of lust. I am at a loss to know how far I ought to keep silence, and how far I ought to go, in what I have to say. I fear, if you remain in ignorance of anything, that I may leave an opening for neglect, whilst, if I disclose everything, I may create too much alarm. Whatever I say, you may be certain that it does not come up to the enormity and horror of the thing. We shall make it our business to say enough to put you on your guard. That the Bacchanalia have for some time been going on throughout Italy and are now practiced in many parts of the City you have, I am sure, learnt not only by report, but also by the nightly noises and yells which resound all over the City; but I do not think you know what it all means. Some of you fancy that it is a particular form of worship; others think that it is some permissible kind of sport and dalliance; its real nature is understood by few. As to their numbers, you would inevitably be very much alarmed if I were to say that there are many thousands of them, unless I went on to explain who and what sort of people they are. "In the first place, then, women form the great majority, and this was the source of all the mischief. Then there are the males, the very counterparts of the women, committing and submitting to the foulest uncleanness, frantic and frenzied, driven out of their senses by sleepless nights, by wine, by nocturnal shouting and uproar. The conspiracy does not so far possess any strength, but its numbers are rapidly increasing day by day, and its strength is growing. Your ancestors would not have even your Assembly meet in an irregular and haphazard way, but only when the standard was hoisted on the citadel and the centuries in their array marched out, or when the tribunes had given notice of a meeting of the plebs, or the Assembly had been duly convened by one of the magistrates. Whenever the people met together there was bound to be a lawful authority to preside over it. Have you any idea what these nocturnal gatherings, these promiscuous associations of men and women are? If you knew at what age those of the male sex are initiated, you would feel not only compassion for them, but shame as well. Do you consider, Quirites, that young men who have taken this unhallowed oath are to be made into soldiers? That after the training they have received in that shrine of obscenity they are to be entrusted with arms? Shall these men, reeking with their impurity and that of those round them, wield their swords in defence of the chastity of your wives and children? 39.16. "The mischief would not be serious, if they had only lost their manhood through their debauchery-the disgrace would fall mainly upon themselves-and had kept from open outrage and secret treason. Never has there been such a gigantic evil in the commonwealth, or one which has affected greater numbers or caused more numerous crimes. Whatever instances of lust, treachery, or crime have occurred during these last years, have originated, you may be perfectly certain, in that shrine of unhallowed rites. They have not yet disclosed all the criminal objects of their conspiracy. So far, their impious association confines itself to individual crimes; it has not yet strength enough to destroy the commonwealth. But the evil is creeping stealthily on, and growing day by day; it is already too great to limit its action to individual citizens; it looks to be supreme in the State. Unless, Quirites, you take precautions, this Assembly legally convened by a consul in the daylight will be confronted by another assembly gathered together in the darkness of the night. Now they, disunited, fear you, a united Assembly, but when you are dispersed to your homes and your farms they will hold their assembly and plot their own safety and your ruin. It will then be your turn, scattered as you will be, to fear them in their united strength. "You ought, therefore, every one of you, to pray that your friends may have preserved their good sense. If unbridled and maddening lust has swept any one away into that whirlpool, you must judge him as belonging not to you but to those whom he has joined as fellow-conspirators in every kind of wickedness. I do not feel sure that even some of you may not have been misled. For there is nothing which wears a more deceptive appearance than a depraved superstition. Where crimes are sheltered under the name of religion, there is fear lest in punishing the hypocrisy of men we are doing violence to something holy which is mixed up with it. From these scruples you are delivered by numberless decisions of the pontiffs, resolutions of the senate and responses of the augurs. How often in the times of your fathers and grandfathers has the task been assigned to the magistrates of forbidding all foreign rites and ceremonies, prohibiting hedge-priests and diviners from entering either the Forum, the Circus, or the City, seeking out and burning all books of pretended prophecies, and abolishing every sacrificial ritual except what was accordant with Roman usage! Those men were masters of all human and divine love, and they believed that nothing tended so much to destroy religion as the performance of sacrificial rites, not after the manner of our fathers, but in fashions imported from abroad. I thought I ought to tell you this beforehand, so that none of you may be distressed by fears on the score of religion when you see us demolishing the seats of the Bacchanalia and dispersing their impious gatherings. All that we shall do will be done with the sanction of the gods and in obedience to their will. To show their displeasure at the insult offered to their majesty by these lusts and crimes they have dragged them out of their dark hiding-places into the light of day, and they have willed that they shall be exposed not to enjoy impunity, but to be punished and put an end to. "The senate has entrusted my colleague and myself with extraordinary powers for conducting an inquiry into this matter. We shall make an energetic use of them, and we have charged the subordinate magistrates with the care of the night-watches throughout the City. It is only right that you should show equal energy in doing your duty in whatever position you may be placed and whatever orders you receive, and also in making it your business to see that no danger or disturbance arise through the secret plots of the criminals." 39.17. They then ordered the resolutions of the senate to be read, and offered a reward for any one who should bring a guilty person before the consuls, or give in his name if he were not forthcoming. In the case of any one who had been denounced and then taken to flight, they would fix a day for him to answer the charge, and if he failed to appear, he would be condemned in his absence; for any one who was abroad at the time they would extend the date should he wish to make his defence. They then published an edict forbidding any one to sell or buy anything for the purpose of flight, or to receive, harbour, or in any way assist those who fled. After the Assembly had broken up, the whole of the City was thoroughly alarmed. Nor was the alarm confined within the walls of the City or the frontiers of Rome; there was uneasiness and consternation throughout the whole of Italy when letters began to arrive announcing the resolutions of the senate, the proceedings in the Assembly and the edict of the consuls. During the night following the disclosure of the affair in the Assembly, guards were posted at all the gates, and many who tried to escape were arrested by the police commissioners and brought back. Many names were handed in, and some of these, both men and women, committed suicide. It was asserted that more than 7000 of both sexes were implicated in the conspiracy. The ringleaders were, it appears, the two Atinii, Marcus and Caius, both members of the Roman plebs; L. Opiternius of Falerium, and Minius Cerrinius, a Campanian. They were the authors of all the crime and outrage, the high priests and founders of the cult. Care was taken that they should be arrested as soon as possible, and when brought before the consuls they at once made a complete confession. 39.18. So great, however, was the number of those who fled from the City that law-suits and rights of property were in numerous cases lost by default, and the praetors were compelled through the intervention of the senate to adjourn their courts for a month, to allow the consuls to complete their investigations. Owing to the fact that those whose names were on the list did not answer to the summons, and were not to be found in Rome, the consuls had to visit the country towns and conduct their inquiries and try the cases there. Those who had simply been initiated, who, that is, had repeated after the priest the prescribed form of imprecation which pledged them to every form of wickedness and impurity, but had not been either active or passive participants in any of the proceedings to which their oath bound them, were detained in prison. Those who had polluted themselves by outrage and murder, those who had stained themselves by giving false evidence, forging seals and wills and by other fraudulent practices, were sentenced to death. The number of those executed exceeded the number of those sentenced to imprisonment; there was an enormous number of men as well as women in both classes. The women who had been found guilty were handed over to their relatives or guardians to be dealt with privately; if there was no one capable of inflicting punishment, they were executed publicly. The next task awaiting the consuls was the destruction of all the Bacchanalian shrines, beginning with Rome, and then throughout the length and breadth of Italy; those only excepted where there was an ancient altar or a sacred image. The senate decreed that for the future there should be no Bacchanalian rites in Rome or in Italy. If any one considered that this form of worship was a necessary obligation and that he could not dispense with it without incurring the guilt of irreligion, he was to make a declaration before the City praetor and the praetor was to consult the senate. If the senate gave permission, not less than one hundred senators being present, he might observe those rites on condition that not more than five persons took part in the service, that they had no common fund, and that there was no priest or conductor of the ceremonies. 39.19. Another matter connected with this was brought forward by the consul Q. Marcius and made the subject of a decree, namely, the cases of those whom the consuls had employed as informers. The question was left for the senate to deal with as soon as Sp. Postumius had closed his inquiry and returned to Rome. The senate decided that Minius Cerrinius, the Campanian, should be sent in chains to Ardea, and that the magistrates there should be warned to keep him in custody under close observation to prevent not only his escape but any chance of his committing suicide. After some time Sp. Postumius returned to Rome. He brought up the question of the rewards to be given to P. Aebutius and Hispala Fecenia, as it was owing to them that the Bacchanalia had been detected. The senate decided that the City praetor should give each of them 100,000 ases out of the treasury, and that the consul should arrange with the tribunes to propose to the plebs on the first opportunity that P. Aebutius should be exempted from military conscription, and not compelled, unless he wished, to serve in either the infantry or the cavalry. To Fecenia was granted the right of disposing of her property in any way she chose, of marrying out of her gens, and selecting her own guardian, just as though a husband had left her this power in his will. She was also at liberty to marry a free-born citizen, and whoever married her should not suffer in reputation or position. Moreover, the consuls and praetors then in office, and those who should succeed them, were to make it their care that no harm should happen to the woman but that she should live a safe life. These proposals the senate considered equitable and thought it right that they should be adopted. They were submitted to the plebs and the resolution of the senate was confirmed, and the consuls were to secure the impunity of the other informers and decide upon their rewards. |
|
| 73. Philo of Alexandria, Allegorical Interpretation, 1.5-1.18, 1.31-1.42, 1.54-1.55, 1.88, 1.94-1.96, 2.85, 2.102-2.103, 3.13, 3.94, 3.117, 3.154, 3.172 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath of sabbaths, festive dinners •sabbath of sabbaths, significance in •sabbath and the therapeutae, rank and order in •sabbath, food and fasting •sabbath and the therapeutae, music, singing and dancing in •sabbath of sabbaths, sacred event stage in •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 209, 268, 278, 304, 320, 335, 336, 344 |
74. Philo of Alexandria, That Every Good Person Is Free, 80-84, 87 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 278, 297 | 87. and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their lawful children: being supported by them in all abundance both by their personal exertions, and by innumerable contrivances. XIII. |
|
75. Philo of Alexandria, That God Is Unchangeable, 12, 97, 174 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 332 | 174. Before the time of the Macedonians the Persians prospered, but one day overthrew their exceeding and extensive prosperity. And now the Parthians are more powerful than the Persians, who a little while ago were their masters, ever were; and those who were their subjects are now masters. Once, and for a very long time, Egypt was a mighty empire, but its great dominion and glory have passed away like a cloud. What has become of the Ethiopians, and of Carthage, and of the kingdoms of Libya? Where now are the kings of Pontus? |
|
76. Philo of Alexandria, That The Worse Attacks The Better, 114 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 321 | 114. but of the lovers of knowledge the prophet speaks in a great song, and says, "That she has made them to ascend upon the strength of the earth, and has fed them upon the produce of the Fields," showing plainly that the godless man fails in attaining his object, in order that he may grieve the more while strength is not added to these operations in which he expends his energies, but while on the other hand it is take from them; but they who follow after virtue, placing it above all these things which are earthly and mortal, disregard their strength in their exceeding abundance, using God as the guide to conduct them in their ascent, who proffers to them the produce of the earth for their enjoyment and most profitable use, likening the virtues to fields, and the fruits of the virtues to the produce of the fields, according to the principles of their generation; for from prudence is derived prudent action, and from temperance temperate action, and from piety pious conduct, and from each of the other virtues is derived the energy in accordance with it. XXXI. |
|
| 77. Philo of Alexandria, Who Is The Heir, 216, 243, 255, 46, 69, 182 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275 |
| 78. Philo of Alexandria, Questions On Genesis, 3.3, 1.4, 1.8, 2.62, 2.12, 2.17c (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 317 |
79. Philo of Alexandria, On The Sacrifices of Cain And Abel, 120, 63 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 336 | 63. Let us then, with reference to our gratitude to and honouring of the omnipotent God, be active and ready, deprecating all sluggishness and delay; for those who are passing over from obedience to the passions to the contemplation of virtue, are enjoined to keep the passover with their loins girded up, being ready to do service, and binding up the burden of the flesh, or, as it is expressed, their shoes, "standing upright, and firmly on their feet, and having in their hands a Staff," that is to say education, with the object of succeeding without any failure in all the affairs of life; and lastly, "to eat the passover in haste." For, by the passover, is signified the crossing over of the created and perishable being to God:--and very appropriately; for there is no single good thing which does not belong to God, and which is not divine. |
|
80. Philo of Alexandria, On The Embassy To Gaius, 104, 156-157, 174, 212, 214, 31, 315, 347, 354-355, 6, 62, 71, 82-83, 12 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273, 329 | 12. accordingly now there was nothing else to be seen in any city, but altars, and victims, and sacrifices, and men clothed in white garments, and crowned with garlands, and wearing cheerful counteces, and displaying their joy by the brightness of their looks, and festivals, and assemblies, and musical contests, and horse-races, and revels, and feasts lasting the whole night long, with the music of the flute and of the lyre, and rejoicings, and holidays, and truces, and every kind of pleasure addressed to every one of the senses. |
|
81. Philo of Alexandria, Against Flaccus, 1, 122-124, 2, 20, 3-4, 48, 5-7, 121 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 321, 330 | 121. And when they heard of the arrest that had taken place, and that Flaccus was now within the toils, stretching up their hands to heaven, they sang a hymn, and began a song of praise to God, who presides over all the affairs of men, saying, "We are not delighted, O Master, at the punishment of our enemy, being taught by the sacred laws to submit to all the vicissitudes of human life, but we justly give thanks to thee, who hast had mercy and compassion upon us, and who hast thus relieved our continual and incessant oppressions." |
|
82. Philo of Alexandria, Hypothetica, 7.10-7.14, 11.5-11.6, 11.13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath of sabbaths, festive dinners •sabbath of sabbaths, significance in •sabbath, jesus in synagogues •sabbath and the therapeutae, rank and order in Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 149; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 26, 209, 268, 278 | 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
|
83. Philo of Alexandria, On The Life of Moses, 1.26, 1.54, 1.180, 1.207, 1.229, 1.255, 2.21-2.22, 2.31, 2.67, 2.75, 2.80, 2.92, 2.215-2.216, 2.241, 2.256-2.258, 2.263 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in •sabbath, food and fasting •sabbath of sabbaths, significance in •sanctuary, use for sabbath meetings •sabbath of sabbaths, festive dinners •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, rank and order in •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 197, 209, 268, 275, 302, 304, 313, 320, 333, 340 | 1.26. And he tamed, and appeased, and brought under due command every one of the other passions which are naturally and as far as they are themselves concerned frantic, and violent, and unmanageable. And if any one of them at all excited itself and endeavoured to get free from restraint he administered severe punishment to it, reproving it with severity of language; and, in short, he repressed all the principal impulses and most violent affections of the soul, and kept guard over them as over a restive horse, fearing lest they might break all bounds and get beyond the power of reason which ought to be their guide to restrain them, and so throw everything everywhere into confusion. For these passions are the causes of all good and of all evil; of good when they submit to the authority of domit reason, and of evil when they break out of bounds and scorn all government and restraint. 1.54. But Moses, seeing what was done, for he was at no great distance, hastened and ran up; and, when he had come near to them, he said: "Will not you desist from behaving thus unjustly, thinking this solitary place a fitting field for the exercise of your covetousness? Are you not ashamed to have such cowardly arms and hands? You are long-haired people, female flesh, and not men. The damsels behave like vigorous youths, hesitating about nothing that they ought to do; but you, young men, are now behaving lazily, like girls. 1.180. Then the Hebrews, being amazed at this great and wonderful event, gained a victory which they had never hoped for without bloodshed or loss; and, seeing the instantaneous and complete destruction of the enemy, formed two choruses, one of men and the other of women, on the sea shore, and sang hymns of gratitude to God, Moses leading the song of the men, and his sister that of the women; for these two persons were the leaders of the choruses. 2.21. For what man is there who does not honour that sacred seventh day, granting in consequence a relief and relaxation from labour, for himself and for all those who are near to him, and that not to free men only, but also to slaves, and even to beasts of burden; 2.22. for the holiday extends even to every description of animal, and to every beast whatever which performs service to man, like slaves obeying their natural master, and it affects even every species of plant and tree; for there is no shoot, and no branch, and no leaf even which it is allowed to cut or to pluck on that day, nor any fruit which it is lawful to gather; but everything is at liberty and in safety on that day, and enjoys, as it were, perfect freedom, no one ever touching them, in obedience to a universal proclamation. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.67. Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.80. And if any were inclined to count those five pillars of the outer vestibule in the open air separately, as being in the outer court as it was called, there will then be left that most holy number of fifty, being the power of a rectangular triangle, which is the foundation of the creation of the universe, and is here entirely completed by the pillars inside the tabernacle; there being first of all forty, twenty on either side, and those in the middle being six, without counting those which were out of sight and concealed at the corners, and those opposite to the entrance, from which the veil was suspended, being four; 2.92. for the outer vestibule of the tabernacle was placed as a sort of boundary in the middle of the two fifties, the one, I mean, towards the east where the entrance was, and the other being on the west, in which direction the length of the tabernacle and the surrounding wall behind was. 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? 2.241. So now, seeing that those who appeared in such a low and unfortunate condition were not marked by God among the neglected and obscure, though all the kingdoms of the whole habitable world are the most insignificant portion of his dominion, because the whole circumference and space of the world is but the extremity of his works, learn a necessary lesson from this fact. 2.256. For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. 2.257. And he persuaded all those myriads of men and women to be of one mind, and to sing in concert the same hymn at the same time in praise of those marvellous and mighty works which they had beheld, and which I have been just now relating. At which the prophet rejoicing, and seeing also the exceeding joy of his nation, and being himself too unable to contain his delight, began the song. And they who heard him being divided into two choruses, sang with him, taking the words which he uttered. 2.258. This is the beginning and preface of the prophecies of Moses under the influence of inspiration. After this he prophesied about the first and most necessary of all things, namely, food, which the earth did not produce, for it was barren and unfruitful; and the heaven rained down not once only, but every day for forty years, before the dawn of day, an ethereal fruit under the form of a dew very like millet seed. 2.263. He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh day. For though it had had a natural precedence over all other days, not only from the time that the world was created, but even before the origination of the heaven and all the objects perceptible to the outward senses, men still knew it not, perhaps because, by reason of the continued and uninterrupted destructions which had taken place by water and fire, succeeding generations had not been able to receive from former ones any traditions of the arrangement and order which had been established in the connection of preceding times, which, as it was not known, Moses, now being inspired, declared to his people in an oracle which was borne testimony to by a visible sign from heaven. |
|
84. Philo of Alexandria, On The Contemplative Life, 1, 10-13, 16, 18-19, 2, 20, 22-38, 4, 40-59, 6, 60-90 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 204, 227, 268, 269, 270, 271, 272, 273, 274, 275, 277, 278, 279, 297, 298, 301, 302, 303, 304, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 320, 321, 322, 323, 324, 325, 328, 329, 330, 331, 332, 333, 335, 336, 340, 344, 345, 348 | 90. This then is what I have to say of those who are called therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness. |
|
85. Philo of Alexandria, On The Virtues, 204-205, 203 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 268 | 203. But why should I speak of these men, and pass over the first man who was created out of the earth? who, in respect of the nobleness of his birth can be compared to no mortal whatever, inasmuch as he was fashioned by the hand of God, and invested with a form in the likeness of a human body by the very perfection of all plastic art. And he was also thought worthy of a soul, which was derived from no being who had as yet come into existence by being created, but God breathed into him as much of his own power as mortal nature was capable of receiving. Was it not, then a perfect excess of all nobleness, which could not possibly come into comparison with any other which is ever spoken of as favours? |
|
86. Philo of Alexandria, On The Special Laws, 1.71, 1.74, 1.84, 1.94, 1.98-1.100, 1.183, 1.193, 1.255-1.266, 1.272, 1.274, 2.40-2.41, 2.56-2.62, 2.65, 2.102, 2.125, 2.147, 2.151, 2.176-2.178, 2.199, 2.211, 3.63, 3.105, 3.180, 3.205-3.206, 4.184, 4.191, 4.215 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sanctuary, use for sabbath meetings •sabbath and the therapeutae, music, singing and dancing in •sabbath of sabbaths, sacred event stage in •sabbath, food and fasting •sabbath of sabbaths, significance in •sabbath and the therapeutae, and wearing of white •sabbath of sabbaths, festive dinners •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, rank and order in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 26, 197, 268, 269, 270, 275, 277, 297, 303, 304, 313, 320, 321, 332, 336, 344 | 1.71. of this temple the outer circuit, being the most extensive both in length and width, was fortified by fortifications adorned in a most costly manner. And each of them is a double portico, built and adorned with the finest materials of wood and stone, and with abundant supplies of all kinds, and with the greatest skill of the workmen, and the most diligent care on the part of the superintendants. But the inner circuits were less extensive, and the fashion of their building and adorning was more simple. 1.74. But there is no grove of plantation in the space which surrounds it, in accordance with the prohibitions of the law, which for many reasons forbid this. In the first place, because a building which is truly a temple does not aim at pleasure and seductive allurements, but at a rigid and austere sanctity. Secondly, because it is not proper that those things which conduce to the verdure of trees should be introduced, such as the dung of irrational animals and of men. Thirdly, because those trees which do not admit of cultivation are of no use, but are as the poets say, the burden of the earth; while those which do admit of cultivation, and which are productive of wholesome fruit, draw off the attention of the fickle-minded from the thoughts of the respect due to the holy place itself, and to the ceremonies in which they are engaged. 1.84. But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woollen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this; 1.94. And the arrangement is a very excellent one; for the upper garment, on which the stones are placed, which is called the breast-plate, is a representation of heaven, because the heaven also is the highest of all things. And the tunic that reaches to the feet is in every part of a hyacinthine colour, since the air also is black, and is placed in the second classification next in honour to the heaven. And the embroidered flowers and pomegranates are on the hem, because the earth and water have been assigned the lowest situation in the universe. 1.98. After he has given these precepts, he issues additional commandments, and orders him, whenever he approaches the altar and touches the sacrifices, at the time when it is appointed for him to perform his sacred ministrations, not to drink wine or any other strong drink, on account of four most important reasons, hesitation, and forgetfulness, and sleep, and folly. 1.99. For the intemperate man relaxes the powers of his body, and renders his limbs more slow of motion, and makes his whole body more inclined to hesitation, and compels it by force to become drowsy. And he also relaxes the energies of his soul, and so becomes the cause to it of forgetfulness and folly. But in the case of abstemious men all the parts of the body are lighter, and as such more active and moveable, and the outer senses are more pure and unalloyed, and the mind is gifted with a more acute sight, so that it is able to see things beforehand, and never forgets what it has previously seen; 1.100. in short, therefore, we must look upon the use of wine to be a most unprofitable thing for all the purposes of life, inasmuch as by it the soul is weighed down, the outward senses are dimmed, and the body is enervated. For it does not leave any one of our faculties free and unembarrassed, but is a hindrance to every one of them, so as to impede its attaining that object to which it is by nature fitted. But in sacred ceremonies and holy rites the mischief is most grievous of all, in proportion as it is worse and more intolerable to sin with respect to God than with respect to man. On which account it probably is that it is commanded to the priest to offer up sacrifices without wine, in order to make a difference and distinction between sacred and profane things, and pure and impure things, and lawful and unlawful things.XIX. 1.183. In the middle of spring the harvest takes place during which season thank offerings are offered to God from the field because it has produced fruit in abundance and the crops are being harvested. This feast is the most publicly celebrated feast and is called "the feast of the first produce," named etymologically from the circumstance that the first of the produce, the first fruits, are dedicated at that time. 1.193. Knowing these things, he did not allow them to celebrate a feast in the same way as other peoples, but at the very time of good cheer he first commanded that they purify themselves by bridling the impulses of pleasure. Then he summoned them into the temple for participation in hymns and prayers and sacrifices so that both from the place and from the things seen and said through the most powerful of senses, sight and hearing, they might come to love self-control and piety. Last of all, he reminded them not to sin through the sacrifice for sin. For the one who is asking for anmesty for the sins he has committed is not so dominated by evil that at the very time he is asking for release from old wrongs he should begin other new ones.XXXVI. 1.255. These sacred fires are common to all the rest of the people. But it was fitting that the priests also should offer up something on the altar as first fruits, not thinking that the services and sacred ministrations to which they have been appointed have secured them an exemption from such duties. And the first fruits suitable for the priests to offer do not come from anything containing blood, but from the purest portion of human food; 1.256. for the fine wheaten flour is their continual offering; a tenth part of a sacred measure every day; one half of which is offered up in the morning, and one half in the evening, having been soaked in oil, so that no portion of it can be left for food; for the command of God is, that all the sacrifices of the priests shall be wholly burnt, and that no portion of them shall be allotted for food. Having now, then, to the best of our ability, discussed the matters relating to the sacrifices, we will proceed in due order to speak concerning those who offer Them.{35}{yonge's translation includes a separate treatise title at this point: On Those Who offer Sacrifice. Accordingly, his next paragraph begins with roman numeral I (= XLVIII in the Loeb 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 1.261. The body then, as I have already said, he purifies with ablutions and bespringklings, and does not allow a person after he has once washed and sprinkled himself, at once to enter within the sacred precincts, but bids him wait outside for seven days, and to be besprinkled twice, on the third day and on the seventh day; and after this it commands him to wash himself once more, and then it admits him to enter the sacred precincts and to share in the sacred ministrations.XLIX. 1.262. We must consider what great prudence and philosophical wisdom is displayed in this law; for nearly all other persons are besprinkled with pure water, generally in the sea, some in rivers, and others again in vessels of water which they draw from fountains. But Moses, having previously prepared ashes which had been left from the sacred fire (and in what manner shall be explained hereafter 1.263. And the cause of this proceeding may very probably be said to be this:--The lawgiver's intention is that those who approach the service of the living God should first of all know themselves and their own essence. For how can the man who does not know himself ever comprehend the supreme and all-excelling power of God? 1.264. Therefore, our bodily essence is earth and water, of which he reminds us by this purification, conceiving that this result--namely, to know one's self, and to know also of what one is composed, of what utterly valueless substances mere ashes and water are--is of itself the most beneficial purification. 1.265. For when a man is aware of this he will at once reject all vain and treacherous conceit, and, discarding haughtiness and pride, he will seek to become pleasing to God, and to conciliate the merciful power of that Being who hates arrogance. For it is said somewhere with great beauty, "He that exhibits over proud words or actions offends not men alone but God also, the maker of equality and of every thing else that is most excellent." 1.266. Therefore, to us who are amazed and excited by this sprinkling the very elements themselves, earth and water, may almost be said to utter distinct words, and to say plainly, we are the essence of your bodies; nature having mixed us together, divine art has fashioned us into the figure of a man. Being made of us when you were born, you will again be dissolved into us when you come to die; for it is not the nature of any thing to be destroyed so as to become non-existent; but the end brings it back to those elements from which its beginnings come.L. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 1.274. for one is made of stones, carefully selected so to fit one another, and unhewn, and it is erected in the open air, near the steps of the temple, and it is for the purpose of sacrificing victims which contain blood in them. And the other is made of gold, and is erected in the inner part of the temple, within the first veil, and may not be seen by any other human being except those of the priests who keep themselves pure, and it is for the purpose of offering incense upon; 2.41. Now there are ten festivals in number, as the law sets them down.The first is that which any one will perhaps be astonished to hear called a festival. This festival is every day.The second festival is the seventh day, which the Hebrews in their native language call the sabbath.The third is that which comes after the conjunction, which happens on the day of the new moon in each month.The fourth is that of the passover which is called the passover.The fifth is the first fruits of the corn--the sacred sheaf.The sixth is the feast of unleavened bread, after which that festival is celebrated, which is reallyThe seventh day of seventh days.The eighth is the festival of the sacred moon, or the feast of trumpets.The ninth is the fast.The tenth is the feast of tabernacles, which is the last of all the annual festivals, ending so as to make the perfect number of ten. We must now begin with the first festival.THE FIRST FESTIVALXII. 2.56. But after this continued and uninterrupted festival which thus lasts through all time, there is another celebrated, namely, that of the sacred seventh day after each recurring interval of six days, which some have denominated the virgin, looking at its exceeding sanctity and purity. And others have called the motherless, as being produced by the Father of the universe alone, as a specimen of the male kind unconnected with the sex of women; for the number seven is a most brave and valiant number, well adapted by nature for government and authority. Some, again, have called it the occasion, forming their conjectures of that part of its essence which is appreciable only by the intellect, from the objects intelligible to their outward senses. 2.58. But Moses, from a most honourable cause, called it consummation and perfection; attributing to the number six the origination of all the parts of the world, and to the number seven their perfection; for the number six is an oddeven number, being composed of twice three, having the odd number for the male and the even number for the female, from the union of which, production takes place in accordance with the unalterable laws of nature. 2.59. But the number seven is free from all such commixture, and is, if one must speak plainly, the light of the number six; for what the number six engendered, that the number seven displayed when brought to perfection. In reference to which fact it may properly be called the birthday of the world, as the day in which the work of the Father, being exhibited as perfect with all its parts perfect, was commanded to rest and abstain from all works. 2.60. Not that the law is the adviser of idleness, for it is always accustoming its followers to submit to hardships, and training them to labour, and it hates those who desire to be indolent and idle; at all events, it expressly commands us to labour diligently for six days, {9}{#ex 20:9.} but in order to give some remission from uninterrupted and incessant toil, it refreshes the body with seasons of moderate relaxation exactly measured out, so as to renew it again for fresh works. For those who take breath in this way, I am speaking not merely about private individuals but even about athletes, collect fresh strength, and with more vigorous power, without any shrinking and with great endurance, encounter everything that must be done. 2.61. And the works meant are those enjoined by precepts and doctrines in accordance with virtue. And in the day he exhorts us to apply ourselves to philosophy, improving our souls and the domit part of us, our mind. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.147. But those who are in the habit of turning plain stories into allegory, argue that the passover figuratively represents the purification of the soul; for they say that the lover of wisdom is never practising anything else except a passing over from the body and the passions. 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.177. We must disclose another reason. Its nature is wondrous and highly prized for numerous reasons including the fact that it consists of the most elemental and oldest of the things which are encased in substances, as the mathematicians tell us, the rightangled triangle. For its sides, which exist in lengths of three and four and five, combine to make up the sum twelve, the pattern of the zodiac cycle, the doubling of the most fecund number six which is the beginning of perfection since it is the sum of the same numbers of which it is also the Product.{23}{literally, "being the sum of its own parts to which it is equal." In mathematical notation: 1 + 2 + 3 = 6 = 1 x 2 x 3.} To the second power, it seems, they produce fifty, through the addition of 3 x 3 and 4 x 4 and 5 x 5. The result is that it is necessary to say that to the same degree that fifty is better than twelve, the second power is better than the first power. 2.199. At all events, behold, he nourished our forefathers even in the desert for forty Years.{29}{#de 8:2.} How he opened fountains to give them abundant drink; and how he rained food from heaven sufficient for each day so that they might consume what they needed, and rather than hording or bartering or taking thought of the bounties received, they might rather reverence and worship the bountiful Giver and honour him with hymns and benedictions such as are due him." 2.211. And after the festival has lasted seven days, he adds an eighth as a seal, calling it a kind of crowning feast, not only as it would seem to this festival, but also to all the feasts of the year which we have enumerated; for it is the last feast of the year, and is a very stable and holy sort of conclusion, befitting men who have now received all the produce from the land, and who are no longer in perplexity and apprehension respecting any barrenness or scarcity. 3.63. And the law takes such exceeding pains to prevent any irregularity taking place with respect to marriages, that even in the case of husbands and wives who have come together for legitimate embraces, in strict accordance with the laws of marriage, after they have arisen from their beds it does not allow them to touch anything before they have had recourse to washings and ablutions; keeping them very far from adultery and from all accusations referring to adultery.XI. 3.180. And, moreover, keeping up a consistent regard to nature, I will also say this, that the unit is the image of the first cause, and the number two of the divisible matter that is worked upon. Whoever, therefore, receives the number two, honouring it above the unit, must be taught to know that he is, in so doing, approving of the matter more than of God. On which account the law has thought fit to cut off this apprehension of the soul as if it were a hand; for there can be no greater impiety than to ascribe the power of the agent to that which is passive.XXXIII. 3.205. And the law has taken such exceeding care that no one shall ever be the cause of death to another, that it does not look upon those who have even touched a dead body, which has met with a natural death, as pure and clean, until they have washed and purified themselves with sprinklings and ablutions; and even after they are perfectly clean it does not permit them to go into the temple within seven days, enjoining them to use purifying ceremonies on the third and seventh day. 3.206. And again, in the case of persons who have gone into the house in which any one has died, the law enjoins that no one shall touch them until they have both washed their bodies and also the garments in which they were clothed, and, in a word, it looks upon all the furniture and all the vessels, and everything which is in the house, as unclean and polluted; 4.191. For the genuine, sincere worshippers of God are by care and diligence rendered acute in their intellects, inasmuch as they are not indifferent even to slight errors, because of the exceeding excellence of the Monarch whom they serve in every point. On which account it is commanded that the priests shall go Soberly{42}{#le 10:9.} to offer sacrifice, in order that no medicine such as causes men to err, or to speak and act foolishly may enter into the mind and obscure its vision, 4.215. "But you seem rashly to forget those precepts of general advantage which I enjoined you to observe. For, at all events, if you had recollected the commandment concerning the seventh year, in which I commanded you to allow the land to remain fallow and sacred, without being exhausted by any agricultural operation of any kind, by reason of the labours which it has been going through for the six preceding years, and which is has undergone, producing its crops at the appointed seasons of the year in accordance with the ordices of nature; you would not now be introducing innovations, and giving vent to all your covetous desires, be seeking for unprecedented crops, sowing a land fit for the growth of trees, and especially one planted with vines, in order by two crops every year, both being founded in iniquity, to increase your substance out of undue avarice, amassing money by lawless desires." |
|
87. Philo of Alexandria, On Dreams, 1.1, 1.31, 1.102, 1.120, 1.123, 1.125, 1.217, 2.200, 2.270 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, rank and order in •sabbath of sabbaths, festive dinners •sabbath and the therapeutae, women/women elders in •sabbath, food and fasting •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, music, singing and dancing in •sabbath of sabbaths, sacred event stage in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 26, 274, 278, 302, 320, 336 | 1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 1.31. Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process [psyxis] to which it is thus submitted that the soul [heµ psycheµ] derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal? 1.102. These things then, and other things of the same kind, may be urged in reply to those assertors of the literal sense of a passage; and who superciliously reject all other explanations. We will now, in accordance with the usual laws of allegorical speaking, say what is becoming with respect to these subjects. We say, therefore, that a garment here is spoken of symbolically, to signify speech; for clothes keep off the injuries which are wont to visit the body, from cold and heat, and they also conceal the unmentionable parts of nature, and moreover, a cloak is a fitting garment for the body. 1.217. And this is an emblem of vigour, and incorruptibility, and the most brilliant light. For such a veil is a thing very difficult to be broken, and it is made of nothing mortal, and when it is properly and carefully purified it has a most clear and brilliant appearance. |
|
| 88. Philo of Alexandria, On Sobriety, 18, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 335, 336 |
89. Josephus Flavius, Jewish Antiquities, 2.318-2.346, 3.279, 4.303, 7.156, 7.305, 12.119-12.120, 12.272, 12.274-12.275, 14.213-14.216, 14.235, 14.256-14.258, 14.260-14.261, 16.6, 16.160-16.161, 16.164, 18.257-18.260 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in •sabbath of sabbaths, sacred event stage in •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, women/women elders in •sabbath of sabbaths, stages of movement in •sabbath, food and fasting •sabbath, edicts regarding •sabbath, attitude towards in 2 maccabees •sabbath, decrees relating to •carrying (on the sabbath) •sabbath of sabbaths, festive dinners Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 71; Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 70; Levine, The Ancient Synagogue, The First Thousand Years (2005) 114, 115, 130; Schwartz, 2 Maccabees (2008) 282; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 6, 274, 304, 323, 330, 344| 2.318. Κατέλιπον δὲ τὴν Αἴγυπτον μηνὶ Ξανθικῷ πεντεκαιδεκάτῃ κατὰ σελήνην μετὰ ἔτη τριάκοντα καὶ τετρακόσια ἢ τὸν πρόγονον ἡμῶν ̔́Αβραμον εἰς τὴν Χαναναίαν ἐλθεῖν, τῆς δὲ ̓Ιακώβου μεταναστάσεως εἰς τὴν Αἴγυπτον γενομένης διακοσίοις πρὸς τοῖς δεκαπέντε ἐνιαυτοῖς ὕστερον. 2.327. καὶ τὸν Μωυσῆν ᾐτιῶντο πάντων ἐπιλελησμένοι τῶν ἐκ θεοῦ πρὸς τὴν ἐλευθερίαν αὐτοῖς σημείων γεγονότων, ὡς καὶ τὸν προφήτην παρορμῶντα καὶ τὴν σωτηρίαν αὐτοῖς ἐπαγγελλόμενον ὑπὸ ἀπιστίας λίθοις ἐθελῆσαι βαλεῖν παραδιδόναι τε σφᾶς τοῖς Αἰγυπτίοις διεγνωκέναι. 2.344. ὅλως δ' οὐδὲν ἦν τῶν ἐπ' ἀπωλείᾳ κατὰ μῆνιν θεοῦ συμπιπτόντων ἀνθρώποις, ὃ μὴ τότε συνῆλθε: καὶ γὰρ νὺξ αὐτοὺς ζοφώδης καὶ σκοτεινὴ κατέλαβε. καὶ οἱ μὲν οὕτως ἀπώλοντο πάντες, ὡς μηδ' ἄγγελον τῆς συμφορᾶς τοῖς ὑπολελειμμένοις ὑποστρέψαι. 2.345. Τοὺς δ' ̔Εβραίους οὐδὲ κατασχεῖν ἦν ἐπὶ τῇ χαρᾷ τῆς παραδόξου σωτηρίας καὶ τῇ τῶν πολεμίων ἀπωλείᾳ, βεβαίως νομίζοντας ἠλευθερῶσθαι τῶν ἀναγκαζόντων δουλεύειν διεφθαρμένων καὶ τὸν θεὸν οὕτως ἐναργῶς ἔχοντας βοηθοῦντα. 2.346. καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους, ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων, ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν νύκτα, καὶ Μωυσῆς ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς εὐμενείας εὐχαριστίαν περιέχουσαν ἐν ἑξαμέτρῳ τόνῳ συντίθησιν. 3.279. καὶ διὰ ταύτην τὴν αἰτίαν οἱ τὴν ἱερατικὴν στολὴν φοροῦντες ἄμωμοί τέ εἰσι καὶ περὶ πάντα καθαροὶ καὶ νηφάλιοι, πίνειν οἶνον ἕως οὗ τὴν στολὴν ἔχουσι κεκωλυμένοι: ἔτι δὲ καὶ τὰ ἱερεῖα θύουσιν ὁλόκληρα καὶ κατὰ μηδὲν λελωβημένα. 4.303. ἔπειτα ποίησιν ἑξάμετρον αὐτοῖς ἀνέγνω, ἣν καὶ καταλέλοιπεν ἐν βίβλῳ ἐν τῷ ἱερῷ πρόρρησιν περιέχουσαν τῶν ἐσομένων, καθ' ἣν καὶ γέγονε τὰ πάντα καὶ γίνεται, μηδὲν ἐκείνου διημαρτηκότος τῆς ἀληθείας. 7.156. ταραττομένων δ' αἰσθόμενος τῶν οἰκετῶν ὁ βασιλεὺς καὶ ταῦτα πασχόντων, ἃ μάλιστα συγκρύψαι τι θέλουσι συμβαίνει, συνεὶς ὅτι τέθνηκεν ὁ παῖς προσφωνήσας ἕνα τῶν οἰκετῶν καὶ μαθὼν τἀληθὲς ἀνίσταται καὶ λουσάμενος καὶ λαβὼν ἐσθῆτα λευκὴν εἰς τὴν σκηνὴν τοῦ θεοῦ παραγίνεται, 7.305. ̓Απηλλαγμένος δ' ἤδη πολέμων ὁ Δαυίδης καὶ κινδύνων καὶ βαθείας ἀπολαύων τὸ λοιπὸν εἰρήνης ᾠδὰς εἰς τὸν θεὸν καὶ ὕμνους συνετάξατο μέτρου ποικίλου: τοὺς μὲν γὰρ τριμέτρους, τοὺς δὲ πενταμέτρους ἐποίησεν. ὄργανά τε κατασκευάσας ἐδίδαξε πρὸς αὐτὰ τοὺς Ληουίτας ὑμνεῖν τὸν θεὸν κατά τε τὴν τῶν καλουμένων σαββάτων ἡμέραν καὶ κατὰ τὰς ἄλλας ἑορτάς. 12.119. ̓́Ετυχον δὲ καὶ τῆς παρὰ τῶν βασιλέων τῆς ̓Ασίας τιμῆς, ἐπειδὴ συνεστράτευσαν αὐτοῖς: καὶ γὰρ Σέλευκος ὁ Νικάτωρ ἐν αἷς ἔκτισεν πόλεσιν ἐν τῇ ̓Ασίᾳ καὶ τῇ κάτω Συρίᾳ καὶ ἐν αὐτῇ τῇ μητροπόλει ̓Αντιοχείᾳ πολιτείας αὐτοὺς ἠξίωσεν καὶ τοῖς ἐνοικισθεῖσιν ἰσοτίμους ἀπέφηνεν Μακεδόσιν καὶ ̔́Ελλησιν, ὡς τὴν πολιτείαν ταύτην ἔτι καὶ νῦν διαμένειν: 12.272. τὸ δ' αὐτὸ καὶ ἄλλοι ποιήσαντες μετὰ τέκνων καὶ γυναικῶν ἔφυγον εἰς τὴν ἔρημον καὶ ἐν τοῖς σπηλαίοις διῆγον. ἀκούσαντες δὲ ταῦθ' οἱ τοῦ βασιλέως στρατηγοὶ καὶ τὴν δύναμιν ὅσην εἶναι συνέβαινεν ἐν τῇ ἀκροπόλει τῶν ̔Ιεροσολύμων ἀναλαβόντες ἐδίωξαν εἰς τὴν ἔρημον τοὺς ̓Ιουδαίους. 12.274. μὴ προσδεχομένων δὲ τοὺς λόγους, ἀλλὰ τἀναντία φρονούντων, συμβάλλουσιν αὐτοῖς εἰς μάχην σαββάτων ἡμέρᾳ, καὶ ὡς εἶχον οὕτως ἐν τοῖς σπηλαίοις αὐτοὺς κατέφλεξαν οὐδὲ ἀμυνομένους ἀλλ' οὐδὲ τὰς εἰσόδους ἐμφράξαντας: τοῦ δὲ ἀμύνασθαι διὰ τὴν ἡμέραν ἀπέσχοντο μηδ' ἐν κακοῖς παραβῆναι τὴν τοῦ σαββάτου τιμὴν θελήσαντες: ἀργεῖν γὰρ ἡμῖν ἐν αὐτῇ νόμιμόν ἐστιν. 12.275. ἀπέθανον μὲν οὖν σὺν γυναιξὶ καὶ τέκνοις ἐμπνιγέντες τοῖς σπηλαίοις ὡσεὶ χίλιοι, πολλοὶ δὲ καὶ διασωθέντες τῷ Ματταθίᾳ προσέθεντο κἀκεῖνον ἄρχοντα ἀπέδειξαν. 14.213. ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι. 14.214. ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων. 14.215. καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216. ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν. 14.235. Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα. 14.256. Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257. ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258. δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει. 14.261. δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι. 16.161. πάσχοντες δὲ κακῶς καὶ πέρας οὐδὲν εὑρίσκοντες τῆς τῶν ̔Ελλήνων ἀπανθρωπίας ἐπρεσβεύσαντο παρὰ Καίσαρα καὶ περὶ τούτων. ὁ δ' αὐτοῖς τὴν αὐτὴν ἰσοτέλειαν ἔδωκεν γράψας τοῖς κατὰ τὰς ἐπαρχίας, ὧν ὑπετάξαμεν τὰ ἀντίγραφα μαρτύρια τῆς διαθέσεως, ἣν ἔσχον ὑπὲρ ἡμῶν ἄνωθεν οἱ κρατοῦντες. 16.164. ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων. 18.257. Καὶ δὴ στάσεως ἐν ̓Αλεξανδρείᾳ γενομένης ̓Ιουδαίων τε οἳ ἐνοικοῦσι καὶ ̔Ελλήνων τρεῖς ἀφ' ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν ὡς τὸν Γάιον. καὶ ἦν γὰρ τῶν ̓Αλεξανδρέων πρέσβεων εἷς ̓Απίων, ὃς πολλὰ εἰς τοὺς ̓Ιουδαίους ἐβλασφήμησεν ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν: 18.258. πάντων γοῦν ὁπόσοι τῇ ̔Ρωμαίων ἀρχῇ ὑποτελεῖς εἶεν βωμοὺς τῷ Γαί̈ῳ καὶ νεὼς ἱδρυμένων τά τε ἄλλα πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ ὅρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι. 18.259. πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν, | 2.318. 2. They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt. 2.320. 3. But the Egyptians soon repented that the Hebrews were gone; and the king also was mightily concerned that this had been procured by the magic arts of Moses; so they resolved to go after them. Accordingly they took their weapons, and other warlike furniture, and pursued after them, in order to bring them back, if once they overtook them, because they would now have no pretense to pray to God against them, since they had already been permitted to go out; 2.327. So they laid the blame on Moses, and forgot all the signs that had been wrought by God for the recovery of their freedom; and this so far, that their incredulity prompted them to throw stones at the prophet, while he encouraged them and promised them deliverance; and they resolved that they would deliver themselves up to the Egyptians. 2.330. and, standing in the midst of them, he said, “It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same men hereafter; but it is no better than madness, at this time to despair of the providence of God, by whose power all those things have been performed which he promised, when you expected no such things: 2.340. 3. Now, while these Hebrews made no stay, but went on earnestly, as led by God’s presence with them, the Egyptians supposed at first that they were distracted, and were going rashly upon manifest destruction. But when they saw that they were going a great way without any harm, and that no obstacle or difficulty fell in their journey, they made haste to pursue them, hoping that the sea would be calm for them also. They put their horse foremost, and went down themselves into the sea. 2.344. Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians. 2.345. 4. But the Hebrews were not able to contain themselves for joy at their wonderful deliverance, and destruction of their enemies; now indeed supposing themselves firmly delivered, when those that would have forced them into slavery were destroyed, and when they found they had God so evidently for their protector. 2.346. And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse. 3.279. And on this account it is that those who wear the sacerdotal garments are without spot, and eminent for their purity and sobriety: nor are they permitted to drink wine so long as they wear those garments. Moreover, they offer sacrifices that are entire, and have no defect whatsoever. 4.303. After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth. 7.156. but when the king perceived that his servants were in disorder, and seemed to be affected, as those who are very desirous to conceal something, he understood that the child was dead; and when he had called one of his servants to him, and discovered that so it was, he arose up and washed himself, and took a white garment, and came into the tabernacle of God. 7.305. 3. And now David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters, and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the sabbath day, and on other festivals. 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.272. Many others did the same also, and fled with their children and wives into the desert, and dwelt in caves. But when the king’s generals heard this, they took all the forces they then had in the citadel at Jerusalem, and pursued the Jews into the desert; 12.274. But when they would not comply with their persuasions, but continued to be of a different mind, they fought against them on the Sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as stopping up the entrances of the caves. And they avoided to defend themselves on that day, because they were not willing to break in upon the honor they owed the Sabbath, even in such distresses; for our law requires that we rest upon that day. 12.275. There were about a thousand, with their wives and children, who were smothered and died in these caves; but many of those that escaped joined themselves to Mattathias, and appointed him to be their ruler, 14.213. 8. “Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; |
|
| 90. Plutarch, Dinner of The Seven Wise Men, 156d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 313 |
91. Josephus Flavius, Jewish War, a b c d\n0 2.123 2.123 2 123\n1 2.1 2.1 2 1\n2 2.146 2.146 2 146\n3 2.154 2.154 2 154\n4 2.142 2.142 2 142\n5 2.143 2.143 2 143\n6 2.144 2.144 2 144\n7 2.145 2.145 2 145\n8 2.147 2.147 2 147\n9 2.148 2.148 2 148\n10 2.149 2.149 2 149\n11 2.150 2.150 2 150\n12 2.151 2.151 2 151\n13 2.153 2.153 2 153\n14 5.229 5.229 5 229\n15 2.152 2.152 2 152\n16 2.119 2.119 2 119\n17 2.141 2.141 2 141\n18 2.140 2.140 2 140\n19 2.139 2.139 2 139\n20 2.138 2.138 2 138\n21 2.137 2.137 2 137\n22 2.136 2.136 2 136\n23 2.135 2.135 2 135\n24 2.134 2.134 2 134\n25 2.133 2.133 2 133\n26 2.132 2.132 2 132\n27 2.118 2.118 2 118\n28 2.131 2.131 2 131\n29 2.129 2.129 2 129\n30 2.128 2.128 2 128\n31 2.127 2.127 2 127\n32 2.126 2.126 2 126\n33 2.125 2.125 2 125\n34 2.124 2.124 2 124\n35 2.122 2.122 2 122\n36 2.121 2.121 2 121\n37 2.120 2.120 2 120\n38 2.130 2.130 2 130\n39 2.155 2.155 2 155\n40 2.156 2.156 2 156\n41 2.157 2.157 2 157\n42 2.158 2.158 2 158\n43 2.159 2.159 2 159\n44 2.161 2.161 2 161\n45 2.160 2.160 2 160\n46 2 2 2 None\n47 . . \n48 1 1 1 None\n49 4 4 4 None\n50 7 7 7 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273, 303| 2.123. κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι. | 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. |
|
| 92. Plutarch, On Hearing, 43d, 47d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 316 |
| 93. Plutarch, Table Talk, 1.1, 613c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 313 |
94. New Testament, Galatians, 2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •happiness, and the sabbath Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 66 | 2. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. ,I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. ,But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. ,Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; ,to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. ,But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, ,but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision ,(for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); ,and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. ,They only askedus to remember the poor -- which very thing I was also zealous to do. ,But when Peter came to Antioch, I resisted him to the face,because he stood condemned. ,For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ,And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. ,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? , "We, being Jews by nature, and not Gentile sinners, ,yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. ,But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! ,For if I build up again those things which I destroyed, I provemyself a law-breaker. ,For I, through the law, died to the law,that I might live to God. ,I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. ,I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! |
|
| 95. Mishnah, Eduyot, 2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65 |
96. Mishnah, Bava Qamma, 5.4, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 53, 57| 5.4. שׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, פָּטוּר מִדְּמֵי וְלָדוֹת. וְאָדָם שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, מְשַׁלֵּם דְּמֵי וְלָדוֹת. כֵּיצַד מְשַׁלֵּם דְּמֵי וְלָדוֹת, שָׁמִין אֶת הָאִשָּׁה כַּמָּה הִיא יָפָה עַד שֶׁלֹּא יָלְדָה וְכַמָּה הִיא יָפָה מִשֶּׁיָּלָדָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אִם כֵּן, מִשֶּׁהָאִשָּׁה יוֹלֶדֶת, מַשְׁבַּחַת. אֶלָּא שָׁמִין אֶת הַוְּלָדוֹת כַּמָּה הֵן יָפִין, וְנוֹתֵן לַבַּעַל. וְאִם אֵין לָהּ בַּעַל, נוֹתֵן לְיוֹרְשָׁיו. הָיְתָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ גִיּוֹרֶת, פָּטוּר: 8.1. הַחוֹבֵל בַּחֲבֵרוֹ חַיָּב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים, בְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת, וּבְבֹשֶׁת. בְּנֶזֶק כֵּיצַד. סִמָּא אֶת עֵינוֹ, קָטַע אֶת יָדוֹ, שִׁבֵּר אֶת רַגְלוֹ, רוֹאִין אוֹתוֹ כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק וְשָׁמִין כַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. צַעַר, כְּוָאוֹ בְשַׁפּוּד אוֹ בְמַסְמֵר, וַאֲפִלּוּ עַל צִפָּרְנוֹ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה, אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטֹּל לִהְיוֹת מִצְטַעֵר כָּךְ. רִפּוּי, הִכָּהוּ חַיָּב לְרַפְּאֹתוֹ. עָלוּ בוֹ צְמָחִים, אִם מֵחֲמַת הַמַּכָּה, חַיָּב. שֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. חָיְתָה וְנִסְתְּרָה, חָיְתָה וְנִסְתְּרָה, חַיָּב לְרַפְּאֹתוֹ. חָיְתָה כָל צָרְכָּהּ, אֵינוֹ חַיָּב לְרַפְּאֹתוֹ. שֶׁבֶת, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא שׁוֹמֵר קִשּׁוּאִין, שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בֹּשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. הַמְבַיֵּשׁ אֶת הֶעָרֹם, הַמְבַיֵּשׁ אֶת הַסּוּמָא, וְהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב. וְיָשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. נָפַל מִן הַגָּג, וְהִזִּיק וּבִיֵּשׁ, חַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר (דברים כה) וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו, אֵינוֹ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְהֵא מִתְכַּוֵּן: | 5.4. If an ox intended [to gore] another ox and struck a woman and her offspring came forth [as a miscarriage], its owner is not liable for the value of the offspring. But if a man intended to strike his fellow and struck a woman and her offspring came forth [as a miscarriage], he must pay the value of the offspring. How does he pay the value of the offspring? They assess the value of the woman before she gave birth and the value after she gave birth. Rabban Shimon ben Gamaliel said: “If so, once a woman gives birth she is more valuable. Rather, they assess how much the offspring would be worth, and he pays it to the husband, or if she has no husband to his heirs.” If she was a freed bondwoman or a proselyte no penalty is incurred. 8.1. He who wounds his fellow is liable to compensate him on five counts: for injury, for pain, for healing, for loss of income and for indignity. ‘For injury’: How so? If he blinded his fellow’s eye, cut off his hand or broke his foot, [his fellow] is looked upon as if he was a slave to be sold in the market and they assess how much he was worth and how much he is worth. ‘For pain’? If he burned him with a spit or a nail, even though it was on his fingernail, a place where it leaves no wound, they estimate how much money such a man would be willing to take to suffer so. ‘Healing’? If he struck him he is liable to pay the cost of his healing. If sores arise on him on account of the blow, he is liable [for the cost of their healing]. If not on account of the blow, he is not liable. If the wound healed and then opened and healed and then opened, he is liable for the cost of the healing. If it healed completely, he is no longer liable to pay the cost of the healing. ‘Loss of income’: He is looked upon as a watchman of a cucumber field, since he already gave him compensation for the loss of his hand or foot. ‘Indignity’: All is according to the status of the one that inflicts indignity and the status of the one that suffers indignity. If a man inflicted indignity on a naked man, or a blind man, or a sleeping man, he is [still] liable. If a man fell from the roof and caused injury and inflicted indignity, he is liable for the injury but not for the indignity, as it says, “And she puts forth her hand and grabs him by the private parts”, a man is liable only when he intended [to inflict indignity]. |
|
97. New Testament, Colossians, 2.6-2.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •happiness, and the sabbath Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 66| 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.7. ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι τῇ πίστει καθὼς ἐδιδάχθητε, περισσεύοντες [ἐν αὐτῇ] ἐν εὐχαριστίᾳ. 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· 2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 2.11. ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ. 2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε 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. | 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 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. 2.9. For in him all the fullness of the Godhead dwells bodily, 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 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, 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices, 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. |
|
98. New Testament, Apocalypse, 4.4, 5.9, 6.11, 7.9-7.14, 19.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, music, singing and dancing in •sabbath and the therapeutae, women/women elders in •sabbath of sabbaths, sacred event stage in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273, 274, 331| 4.4. καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 6.11. καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί. 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· 7.10. καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. 7.11. καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 7.12. λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων [· ἀμήν]. 7.13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον; 7.14. καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου. 19.18. ἵναφάγητεσάρκαςβασιλέωνκαὶ σάρκας χιλιάρχων καὶσάρκας ἰσχυρῶνκαὶ σάρκαςἵππωνκαὶ τῶν καθημένων ἐπʼ αὐτούς, καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων. | 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 6.11. A long white robe was given them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, completed their course. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God, 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen." 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?" 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 19.18. that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, and small and great." |
|
99. New Testament, Acts, 1.20, 6.1-6.6, 13.14-13.16, 13.27, 15.21, 16.13, 20.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 50, 114, 149, 153; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 308, 310| 1.20. — Γέγραπται γὰρ ἐν Βίβλῳ Ψαλμῶν 6.1. ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 6.2. προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις· 6.3. ἐπισκέ ψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης· 6.4. ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν. 6.5. καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα, 6.6. οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας. 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.16. ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 15.21. Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 20.17. Ἀπὸ δὲ τῆς Μιλήτου πέμψας εἰς Ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας. | 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word." 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. |
|
100. New Testament, 2 Timothy, 2.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, rank and order in •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 311| 2.24. δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον, | 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient, |
|
101. New Testament, 1 Timothy, 2.8, 3.1-3.7, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white •sabbath and the therapeutae, rank and order in •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275, 308, 310, 311| 2.8. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 3.1. πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3. μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5. εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓ 3.6. μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 3.7. δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. 3.11. γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσιν. | 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 3.11. Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things. |
|
102. New Testament, 1 Corinthians, 4.15, 16.1-16.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in •sabbath, edicts regarding Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 115; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 16.1. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε. 16.2. κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται. 16.3. ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· 16.4. ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται. | 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. |
|
103. New Testament, 1 Peter, 2.17, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 2.17. πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε. 5.9. ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. | 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. |
|
104. Mishnah, Shekalim, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65| 6.2. מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז: | 6.2. It once happened that a priest who was busy [there] noticed that the floor [of the wood storage area] was different from the others. He went and told it to his friend but before he had time to finish his words his soul departed. Then they knew for certain that there the Ark was hidden. |
|
105. Mishnah, Zevahim, 1.1, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 138| 1.1. כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ: 4.6. לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד: | 1.1. All sacrifices slaughtered not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the pesah and the hatat (sin-offering). [This is true for] a pesah in its proper time and a hatat at all times. Rabbi Eliezer says: also the asham (guilt-offering). [This is true for] a pesah in its proper time and a hatat and an asham at all times. Rabbi Eliezer said: the hatat comes on account of sin, and the asham comes on account of sin: just as a hatat [slaughtered] not in its own name is invalid, so the asham is invalid if [slaughtered] not in its own name. 4.6. The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper. |
|
106. Mishnah, Yoma, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274| 3.6. הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיְתָה. פָּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר, פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו: | 3.6. They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet. |
|
107. Mishnah, Taanit, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274| 4.8. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: | 4.8. Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen. |
|
108. New Testament, John, a b c d\n0 19.29 19.29 19 29\n1 5 5 5 None\n2 5.18 5.18 5 18\n3 5.16 5.16 5 16\n4 5.17 5.17 5 17\n5 5.13 5.13 5 13\n6 19.31 19.31 19 31\n7 5.1 5.1 5 1\n8 . . \n9 1 1 1 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 213| 19.29. σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὖν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι. | 19.29. Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth. |
|
109. Mishnah, Sotah, 7.8, 16.1-16.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •reading, sabbath and holidays •samaritans, sabbath scriptural readings and study Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 153, 538| 7.8. פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: | 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin. |
|
110. Mishnah, Shabbat, a b c d\n0 7.2 7.2 7 2\n1 14.3 14.3 14 3\n2 22.4 22.4 22 4\n3 16.7 16.7 16 7\n4 10.4 10.4 10 4\n5 10.5 10.5 10 5\n6 7.4 7.4 7 4\n7 1.3 1.3 1 3\n8 16.4 16.4 16 4\n9 14.4 14.4 14 4\n10 1 1 1 None\n11 . . \n12 1.1 1.1 1 1\n13 11.3 11.3 11 3\n14 11.4 11.4 11 4\n15 11.1 11.1 11 1\n16 11.2 11.2 11 2\n17 7 7 7 None\n18 4 4 4 None\n19 2 2 2 None\n20 - None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 207; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 96; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 325| 7.2. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת: | 7.2. The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one. |
|
111. Josephus Flavius, Against Apion, 1.30, 1.199, 2.21, 2.80, 2.89-2.96, 2.135 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath, food and fasting •sabbath of sabbaths, festive dinners Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 6, 304| 1.199. δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν 2.21. “ὁδεύσαντες γάρ, φησίν, ἓξ ἡμερῶν ὁδὸν βουβῶνας ἔσχον καὶ διὰ ταύτην τὴν αἰτίαν τῇ ἑβδόμῃ ἡμέρᾳ ἀνεπαύσαντο σωθέντες εἰς τὴν χώραν τὴν νῦν ̓Ιουδαίαν λεγομένην καὶ ἐκάλεσαν τὴν ἡμέραν σάββατον σώζοντες τὴν Αἰγυπτίων γλῶτταν: 2.21. ὅσοι μὲν γὰρ θέλουσιν ὑπὸ τοὺς αὐτοὺς ἡμῖν νόμους ζῆν ὑπελθόντες δέχεται φιλοφρόνως, οὐ τῷ γένει μόνον, ἀλλὰ καὶ τῇ προαιρέσει τοῦ βίου νομίζων εἶναι τὴν οἰκειότητα. τοὺς δ' ἐκ παρέργου προσιόντας ἀναμίγνυσθαι τῇ συνηθείᾳ οὐκ ἠθέλησεν. 2.89. αλτεραμ υερο φαβυλαμ δερογατιονε νοστρα πλεναμ δε γραεξις απποσυιτ, δε θυο ηοξ διξερε σατ εριτ, θυονιαμ θυι δε πιετατε λοθυι πραεσυμυντ οπορτετ εος νον ιγνοραρε μινυς εσσε ινμυνδυμ περ τεμπλα τρανσιρε θυαμ σαξερδοτιβυς σξελεστα υερβα ξομπονερε. 2.91. προπηετα υερο αλιορυμ φαξτυς εστ απιον ετ διχιτ αντιοξηυμ ιν τεμπλο ινυενισσε λεξτυμ ετ ηομινεμ ιν εο ιαξεντεμ ετ προποσιταμ ει μενσαμ μαριτιμις τερρενισθυε ετ υολατιλιυμ δαπιβυς πλεναμ, ετ οβστιπυισσετ ηις ηομο. 2.92. ιλλυμ υερο μοχ αδορασσε ρεγις ινγρεσσυμ ταμθυαμ μαχιμυμ ει σολαξιυμ πραεβιτυρυμ αξ προξιδεντεμ αδ ειυς γενυα εχτενσα δεχτρα ποποσξισσε λιβερτατεμ; ετ ιυβεντε ρεγε, υτ ξονφιδερετ ετ διξερετ, θυις εσσετ υελ ξυρ ιβιδεμ ηαβιταρετ υελ θυαε εσσετ ξαυσα ξιβορυμ ειυς, τυνξ ηομινεμ ξυμ γεμιτυ ετ λαξριμις λαμενταβιλιτερ συαμ ναρρασσε νεξεσσιτατεμ αιτ. 2.93. ινθυιτ εσσε θυιδεμ σε γραεξυμ, ετ δυμ περαγραρετ προυινξιαμ προπτερ υιταε ξαυσαμ διρεπτυμ σε συβιτο αβ αλιενιγενις ηομινιβυς ατθυε δεδυξτυμ αδ τεμπλυμ ετ ινξλυσυμ ιλλιξ, ετ α νυλλο ξονσπιξι σεδ ξυνξτα δαπιυμ πραεπαρατιονε σαγιναρι. 2.94. ετ πριμυμ θυιδεμ ηαεξ σιβι ινοπιναβιλια βενεφιξια προδιδισσε ετ δετυλισσε λαετιτιαμ δεινδε συσπιξιονεμ ποστεα στυπορεμ, αξ ποστρεμυμ ξονσυλεντεμ α μινιστρις αδ σε αξξεδεντιβυς αυδισσε λεγεμ ινεφφαβιλεμ ιυδαεορυμ, προ θυα νυτριεβατυρ, ετ ηοξ ιλλος φαξερε σινγυλις αννις θυοδαμ τεμπορε ξονστιτυτο. 2.95. ετ ξομπραεηενδερε θυιδεμ γραεξυμ περεγρινυμ ευμθυε ανναλι τεμπορε σαγιναρε ετ δεδυξτυμ αδ θυανδαμ σιλυαμ οξξιδερε θυιδεμ ευμ ηομινεμ ειυσθυε ξορπυς σαξριφιξαρε σεξυνδυμ συας σολλεμνιτατες ετ γυσταρε εχ ειυς υισξεριβυς ετ ιυσιυρανδυμ φαξερε ιν ιμμολατιονε γραεξι, υτ ινιμιξιτιας ξοντρα γραεξος ηαβερεντ, ετ τυνξ ιν θυανδαμ φουεαμ ρελιθυα ηομινις περευντις αβιξερε. 2.96. δεινδε ρεφερτ ευμ διχισσε παυξος ιαμ διες δεβιτα σιβιμετ συπερεσσε ατθυε ρογασσε, υτ ερυβεσξενς γραεξορυμ δεος ετ συπεραντες ιν συο σανγυινε ινσιδιας ιυδαεορυμ δε μαλις ευμ ξιρξυμασταντιβυς λιβεραρετ. 2.135. ̓Αλλὰ θαυμαστοὺς ἄνδρας οὐ παρεσχήκαμεν οἷον τεχνῶν τινων εὑρετὰς ἢ σοφίᾳ διαφέροντας. καὶ καταριθμεῖ Σωκράτην καὶ Ζήνωνα καὶ Κλεάνθην καὶ τοιούτους τινάς. εἶτα τὸ θαυμασιώτατον τοῖς εἰρημένοις αὐτὸς ἑαυτὸν προστίθησι καὶ μακαρίζει | 1.30. 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 2.21. for he says, that “when the Jews had travelled a six days’ journey, they had buboes in their groins: and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of buboes in their groin was named Sabbatosis by the Egyptians.” 2.80. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money. 2.89. 8. He adds another Grecian fable, in order to reproach us. In reply to which, it would be enough to say that they who presume to speak about divine worship, ought not to be ignorant of this plain truth, that it is a degree of less impurity to pass through temples than to forge wicked calumnies of its priests. 2.90. Now, such men as he are more zealous to justify a sacrilegious king than to write what is just and what is true about us, and about our temple; for when they are desirous of gratifying Antiochus, and of concealing that perfidiousness and sacrilege which he was guilty of, with regard to our nation, when he wanted money, they endeavor to disgrace us, and tell lies even relating to futurities. 2.91. Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92. that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93. and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94. and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96. Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” 2.135. 13. “But,” says Apion, “we Jews have not had any wonderful men amongst us, not any inventors of arts, nor any eminent for wisdom.” He then enumerates Socrates, and Zeno, and Cleanthes, and some others of the same sort; and, after all, he adds himself to them, which is the most wonderful thing of all that he says, and pronounces Alexandria to be happy, because it hath such a citizen as he is in it; |
|
112. Mishnah, Sanhedrin, 9.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 57, 138| 9.2. נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לַנָּכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים, וְהָרַג בֶּן קְיָמָא, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹתוֹ עַל מָתְנָיו וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית עַל מָתְנָיו וְהָלְכָה לָהּ עַל לִבּוֹ וְהָיָה בָהּ כְּדֵי לְהָמִית עַל לִבּוֹ, וָמֵת, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹתוֹ עַל לִבּוֹ וְהָיָה בָהּ כְּדֵי לְהָמִית עַל לִבּוֹ וְהָלְכָה לָהּ עַל מָתְנָיו וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית עַל מָתְנָיו, וָמֵת, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹת אֶת הַגָּדוֹל וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית הַגָּדוֹל וְהָלְכָה לָהּ עַל הַקָּטָן וְהָיָה בָהּ כְּדֵי לְהָמִית אֶת הַקָּטָן, וָמֵת, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹת אֶת הַקָּטָן וְהָיָה בָהּ כְּדֵי לְהָמִית אֶת הַקָּטָן וְהָלְכָה לָהּ עַל הַגָּדוֹל וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית אֶת הַגָּדוֹל, וָמֵת, פָּטוּר. אֲבָל נִתְכַּוֵּן לְהַכּוֹת עַל מָתְנָיו וְהָיָה בָהּ כְּדֵי לְהָמִית עַל מָתְנָיו וְהָלְכָה לָהּ עַל לִבּוֹ, וָמֵת, חַיָּב. נִתְכַּוֵּן לְהַכּוֹת אֶת הַגָּדוֹל וְהָיָה בָהּ כְּדֵי לְהָמִית אֶת הַגָּדוֹל וְהָלְכָה לָהּ עַל הַקָּטָן, וָמֵת, חַיָּב. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ נִתְכַּוֵּן לַהֲרֹג אֶת זֶה וְהָרַג אֶת זֶה, פָּטוּר: | 9.2. If he intended to kill an animal but killed a man, or [he intended to kill] a non-Jew and he killed an Israelite, or [if he intended to kill] a prematurely born child [who was bound to die in any case] and he killed a viable child, he is not liable. If he intended to strike him on his loins, and the blow was insufficient to kill [when struck] on his loins, but struck the heart instead, where it was sufficient to kill, and he died he is not liable. If he intended to strike him on the heart, where it was sufficient to kill but struck him on the loins, where it was not sufficient to kill, and yet he died, he is not liable. If he intended to strike an adult, and the blow was insufficient to kill [an adult], but the blow landed on a child, whom it was enough to kill, and he died, he is not liable. If he intended to strike a child with a blow sufficient to kill a child, but struck an adult, for whom it was insufficient to kill, and yet he died, he is not liable. But if he intended to strike his loins with sufficient force to kill, but struck the heart instead, he is liable. If he intended to strike an adult with a blow sufficient to kill an adult, but struck a child instead, and he died, he is liable. Rabbi Shimon said: “Even if he intended to kill one but killed another, he is not liable. |
|
113. Mishnah, Pesahim, 5.6, 6.1-6.6, 7.4-7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath, and individual offerings •sabbath, in matthew •carrying (on the sabbath) Found in books: Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 152, 157; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 82; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 166| 5.6. שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד: 6.1. אֵלּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת, שְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ וּמִחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו. אֲבָל צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. הַרְכָּבָתוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם, וַחֲתִיכַת יַבַּלְתּוֹ, אֵין דּוֹחִין אֶת הַשַּׁבָּת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דּוֹחִין: 6.2. אָמַר רַבִּי אֱלִיעֶזֶר, וַהֲלֹא דִין הוּא, מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת, אֵלּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, יוֹם טוֹב יוֹכִיחַ, שֶׁהִתִּירוּ בוֹ מִשּׁוּם מְלָאכָה, וְאָסוּר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, מַה זֶּה, יְהוֹשֻׁעַ, מָה רְאָיָה רְשׁוּת לְמִצְוָה. הֵשִׁיב רַבִּי עֲקִיבָא וְאָמַר, הַזָּאָה תוֹכִיחַ, שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת, לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וְעָלֶיהָ אֲנִי דָן, וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, דּוֹחָה אֶת הַשַּׁבָּת, הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינוֹ דִּין שֶׁדּוֹחָה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי עֲקִיבָא, אוֹ חִלּוּף, מָה אִם הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, אֵינוֹ דִין שֶׁלֹּא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, עֲקִיבָא, עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמֹעֲדוֹ (במדבר ט), בֵּין בְּחֹל בֵּין בְּשַׁבָּת. אָמַר לוֹ, רַבִּי, הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד לַשְּׁחִיטָה. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: 6.5. הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת. וּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשׁוּם פֶּסַח, אִם אֵינָן רְאוּיִין, חַיָּב. וְאִם רְאוּיִין הֵן, רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם הַפֶּסַח שֶׁהוּא מֻתָּר לִשְׁמוֹ, כְּשֶׁשִּׁנָּה אֶת שְׁמוֹ, חַיָּב, זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן, כְּשֶׁשִּׁנָּה אֶת שְׁמָן, אֵינוֹ דִין שֶׁיְּהֵא חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בַּפֶּסַח, שֶׁשִּׁנָּהוּ לְדָבָר אָסוּר, תֹּאמַר בַּזְּבָחִים, שֶׁשִּׁנָּן לְדָבָר הַמֻּתָּר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אֵמוּרֵי צִבּוּר יוֹכִיחוּ, שֶׁהֵן מֻתָּרִין לִשְׁמָן, וְהַשּׁוֹחֵט לִשְׁמָן, חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְאֵמוּרֵי צִבּוּר שֶׁיֵּשׁ לָהֶן קִצְבָּה, תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָּה. רַבִּי מֵאִיר אוֹמֵר, אַף הַשּׁוֹחֵט לְשֵׁם אֵמוּרֵי צִבּוּר, פָּטוּר: 6.6. שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִין וְלִטְמֵאִין, חַיָּב. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִין וְלַעֲרֵלִין, לִטְהוֹרִים וְלִטְמֵאִים, פָּטוּר. שְׁחָטוֹ וְנִמְצָא בַעַל מוּם, חַיָּב. שְׁחָטוֹ וְנִמְצָא טְרֵפָה בַסֵּתֶר, פָּטוּר. שְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָם, אוֹ שֶׁמֵּתוּ אוֹ שֶׁנִּטְמְאוּ, פָּטוּר, מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת: 7.4. חֲמִשָּׁה דְבָרִים בָּאִין בְּטֻמְאָה וְאֵינָן נֶאֱכָלִין בְּטֻמְאָה. הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים. הַפֶּסַח שֶׁבָּא בְטֻמְאָה, נֶאֱכָל בְּטֻמְאָה, שֶׁלֹּא בָא מִתְּחִלָּתוֹ אֶלָּא לַאֲכִילָה: 7.5. נִטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, אֵינוֹ זוֹרֵק אֶת הַדָּם. נִטְמָא הַחֵלֶב וְהַבָּשָׂר קַיָּם, זוֹרֵק אֶת הַדָּם. וּבַמֻּקְדָּשִׁין אֵינוֹ כֵן, אֶלָּא אַף עַל פִּי שֶׁנִּטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, זוֹרֵק אֶת הַדָּם: 7.6. נִטְמָא קָהָל אוֹ רֻבּוֹ, אוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִים וְהַקָּהָל טְהוֹרִים, יֵעָשֶׂה בְטֻמְאָה. נִטְמָא מִעוּט הַקָּהָל, הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן, וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁנִי: | 5.6. The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague. And he would receive the full [basin] and give back the empty one. The priest nearest the altar would sprinkle it once over against the base [or the altar]. 6.1. These things in [connection with] the pesah override Shabbat: its slaughtering and the sprinkling of its blood and the cleansing of its innards and the burning of its fat. But its roasting and the washing of its innards do not override Shabbat. Carrying it and bringing it from outside the Shabbat border and cutting off its wart do not override Shabbat. R. Eliezer says they do override [Shabbat]. 6.2. Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat. 6.5. If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable. 6.6. If he slaughtered it for those who are not its eaters, or for those who were not registered for it, for uncircumcised or for unclean [persons], he is liable. [If he slaughtered it] for its eaters and for those who are not its eaters, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised, for unclean and for clean [persons], he is exempt. If he slaughtered it, and it was found to possess a blemish, he is liable. If he slaughtered it and it was found to be an internal terefah, he is exempt. If he slaughtered it, and [then] it became known that its owners had withdrawn their hands from it, or that they had died, or that they had become unclean, he is not culpable, because he slaughtered it with permission. 7.4. Five things [sacrifices] may come in uncleanness, but may not be eaten in uncleanness:the omer, the two loaves, the showbread, the sacrifices of the public peace-offerings, and the goats of new months. The pesah which comes in uncleanness is [also] eaten in uncleanness, for from the very beginning it came for no other purpose but to be eaten. 7.5. If the flesh was defiled while the fat remained [clean], he may not sprinkle the blood but if the fat was defiled while the flesh has remained [clean], he must sprinkle the blood. But in the case of [other] dedicated sacrifices it is not so, rather even if the flesh was defiled while the fat has remained clean, he must sprinkle the blood. 7.6. If the community or the majority thereof was unclean, or if the priests were unclean and the community clean, they make [the pesah sacrifice] in uncleanness. If a minority of the community were unclean: those who are clean observe the first [Pesah], while those who are unclean observe the second. |
|
| 114. Mishnah, Parah, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274 |
115. Mishnah, Miqvaot, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath, edicts regarding Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 114| 5.4. כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר (בראשית א), וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, הַיָּם הַגָּדוֹל כְּמִקְוֶה. לֹא נֶאֱמַר יַמִּים, אֶלָּא שֶׁיֶּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַיַּמִּים מְטַהֲרִים בְּזוֹחֲלִין, וּפְסוּלִין לַזָּבִין וְלַמְצֹרָעִים, וּלְקַדֵּשׁ מֵהֶם מֵי חַטָּאת: | 5.4. All seas are equivalent to a mikveh, for it is said, \"And the gathering (ulemikveh) of the waters He called the seas\" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a mikveh, for it says \"seas\" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters. |
|
116. Mishnah, Megillah, 3.5-3.6, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mourning, and the sabbath •reading, sabbath and holidays Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 132; Levine, The Ancient Synagogue, The First Thousand Years (2005) 539, 556| 3.5. בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט): 3.6. בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: 4.5. הַמַּפְטִיר בַּנָּבִיא, הוּא פּוֹרֵס עַל שְׁמַע, וְהוּא עוֹבֵר לִפְנֵי הַתֵּבָה, וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן, אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ: | 3.5. On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2. On Yom Hakippurim, “After the death” (Leviticus. On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival. 3.6. On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time. 4.5. The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands. If he is a child, his father or his teacher passes before the ark in his place. |
|
117. Mishnah, Makkot, 2.1-2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 57| 2.3. הָאָב גּוֹלֶה עַל יְדֵי הַבֵּן, וְהַבֵּן גּוֹלֶה עַל יְדֵי הָאָב. הַכֹּל גּוֹלִין עַל יְדֵי יִשְׂרָאֵל, וְיִשְׂרָאֵל גּוֹלִין עַל יְדֵיהֶן, חוּץ מֵעַל יְדֵי גֵּר תּוֹשָׁב. וְגֵר תּוֹשָׁב אֵינוֹ גוֹלֶה אֶלָּא עַל יְדֵי גֵּר תּוֹשָׁב. הַסּוּמָא אֵינוֹ גוֹלֶה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, גּוֹלֶה. הַשּׂוֹנֵא אֵינוֹ גוֹלֶה. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, הַשּׂוֹנֵא נֶהֱרָג, מִפְּנֵי שֶׁהוּא כְמוּעָד. רַבִּי שִׁמְעוֹן אוֹמֵר, יֵשׁ שׂוֹנֵא גוֹלֶה וְיֵשׁ שׂוֹנֵא שֶׁאֵינוֹ גוֹלֶה. זֶה הַכְּלָל, כֹּל שֶׁהוּא יָכוֹל לוֹמַר לְדַעַת הָרַג, אֵינוֹ גוֹלֶה. וְשֶׁלֹּא לְדַעַת הָרַג, הֲרֵי זֶה גוֹלֶה: | 2.3. The father goes into banishment for [the death of] his son, and the son goes into banishment for [that of] his father. All go into banishment for [the death of] an Israelite, and Israelites go into banishment on their account, except for a resident alien. And a resident alien does not go into banishment except for [the death of another] resident alien. A blind person does not go into banishment, the words of Rabbi Judah. Rabbi Meir says: “He goes into banishment.” An enemy does not go into banishment. Rabbi Yose bar Judah says: “An enemy is executed, for it is as if he has been warned.” Rabbi Shimon says: “There is an enemy that goes into banishment and there is an enemy that does not go into banishment: wherever it can be said that he had killed [his victim] wittingly, he goes not into banishment, and where he had slain unwittingly, he goes into banishment. |
|
118. New Testament, Luke, 4.16-4.30, 7.22, 13.14, 17.7-17.24, 23.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath, jesus in synagogues •samaritans, sabbath scriptural readings and study •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 71; Levine, The Ancient Synagogue, The First Thousand Years (2005) 47, 49, 50, 149, 153| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 17.7. Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ Εὐθέως παρελθὼν ἀνάπεσε, 17.8. ἀλλʼ οὐχὶ ἐρεῖ αὐτῷ Ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; 17.9. μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα; 17.10. οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν. 17.11. Καὶ ἐγένετο ἐν τῷ πορεύεσθαι εἰς Ἰερουσαλὴμ καὶ αὐτὸς διήρχετο διὰ μέσον Σαμαρίας καὶ Γαλιλαίας. 17.12. Καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην ἀπήντησαν δέκα λεπροὶ ἄνδρες, οἳ ἀνέστησαν πόρρωθεν, 17.13. καὶ αὐτοὶ ἦραν φωνὴν λέγοντες Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. 17.14. καὶ ἰδὼν εἶπεν αὐτοῖς Πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν. 17.15. εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν, 17.16. καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ εὐχαριστῶν αὐτῷ· καὶ αὐτὸς ἦν Σαμαρείτης. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Οὐχ οἱ δέκα ἐκαθαρίσθησαν; οἱ [δὲ] ἐννέα ποῦ; 17.18. οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ θεῷ εἰ μὴ ὁ ἀλλογενὴς οὗτος; 17.19. καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε. 17.20. Ἐπερωτηθεὶς δὲ ὑπὸ τῶν Φαρισαίων πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ ἀπεκρίθη αὐτοῖς καὶ εἶπεν Οὐκ ἔρχεται ἡ βασιλεία τοῦ θεοῦ μετὰ παρατηρήσεως, 17.21. οὐδὲ ἐροῦσιν Ἰδοὺ ὧδε ἤ Ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν. 17.22. Εἶπεν δὲ πρὸς τοὺς μαθητάς Ἐλεύσονται ἡμέραι ὅτε ἐπιθυμήσετε μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου ἰδεῖν καὶ οὐκ ὄψεσθε. 17.23. καὶ ἐροῦσιν ὑμῖν Ἰδοὺ ἐκεῖ ἤ Ἰδοὺ ὧδε· μὴ [ἀπέλθητε μηδὲ] διώξητε. 17.24. ὥσπερ γὰρ ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπʼ οὐρανὸν λάμπει, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου . 23.54. Καὶ ἡμέρα ἦν παρασκευῆς, καὶ σάββατον ἐπέφωσκεν. | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 17.7. But who is there among you, having a servant plowing or keeping sheep, that will say, when he comes in from the field, 'Come immediately and sit down at the table,' 17.8. and will not rather tell him, 'Prepare my supper, clothe yourself properly, and serve me, while I eat and drink. Afterward you shall eat and drink?' 17.9. Does he thank that servant because he did the things that were commanded? I think not. 17.10. Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.'" 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us!" 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger?" 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you." 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you." 17.22. He said to the disciples, "The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it. 17.23. They will tell you, 'Look, here!' or 'Look, there!' Don't go away, nor follow after them, 17.24. for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. 23.54. It was the day of the Preparation, and the Sabbath was drawing near. |
|
119. Mishnah, Kilayim, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 80| 9.5. מוֹכְרֵי כְסוּת מוֹכְרִין כְּדַרְכָּן, וּבִלְבַד שֶׁלֹּא יִתְכַּוְּנוּ בַּחַמָּה מִפְּנֵי הַחַמָּה, וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים. וְהַצְּנוּעִים מַפְשִׁילִין בְּמַקֵּל לַאֲחוֹרֵיהֶם: | 9.5. Sellers of clothes may sell [clothes made of kilayim] in accordance with their custom, as long as they do have not the intention in the sun, [to protect themselves] from the sun, or in the rain [to protect themselves] from the rain. The scrupulous hang [such materials or garments] on a stick over their backs. |
|
120. Mishnah, Kiddushin, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rava, on sabbath wearing of tefillin •sabbath, and saving tefillin •yehudah, r., permitting saving old tefillin on sabbath Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 91| 1.7. כָּל מִצְוֹת הַבֵּן עַל הָאָב, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוֹת הָאָב עַל הַבֵּן, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת לֹא תַעֲשֶׂה, בֵּין שֶׁהַזְּמָן גְּרָמָהּ בֵּין שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּטַּמָּא לְמֵתִים: | 1.7. All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead. |
|
| 121. Mishnah, Keritot, 4.2-4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65, 66 |
122. New Testament, Mark, 2.23-2.28, 3.35, 4.34, 6.1-6.6, 15.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 71; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 165, 167; Levine, The Ancient Synagogue, The First Thousand Years (2005) 49; Maccoby, Philosophy of the Talmud (2002) 87; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298, 312| 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 4.34. χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 15.42. Καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον, | 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, |
|
123. New Testament, Matthew, 5.17-5.19, 7.1, 7.3-7.5, 9.13, 11.4-11.5, 11.53, 12.1-12.8, 12.14, 23.9, 23.17, 23.23, 24.20, 27.62 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath, in matthew •rylaarsdam, david m., sabbath, healing on •sabbath, jesus in synagogues •sabbath and the therapeutae, women/women elders in •carrying (on the sabbath) Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 133, 136; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 71; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 165, 166, 167; Levine, The Ancient Synagogue, The First Thousand Years (2005) 47, 49; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.18. ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως [ἂν] πάντα γένηται. 5.19. ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 7.3. τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; 7.4. ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου Ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ; 7.5. ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. 9.13. πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· 12.1. Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. 12.2. οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 12.3. ὁ δὲ εἶπεν αὐτοῖς Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε ἐπείνασεν καὶ οἱ μετʼ αὐτοῦ; 12.4. πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετʼ αὐτοῦ εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 12.5. ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν; 12.6. λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 12.7. εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 12.8. κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.23. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι. 24.20. προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ· 27.62. Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πειλᾶτον | 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 7.1. "Don't judge, so that you won't be judged. 7.3. Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? 7.4. Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance." 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath." 12.3. But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.8. For the Son of Man is Lord of the Sabbath." 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.23. "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 24.20. Pray that your flight will not be in the winter, nor on a Sabbath, 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, |
|
124. Mishnah, Eruvin, 2.6, 6.1, 6.3, 6.7-6.10, 8.3, 10.1, 10.11-10.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •carrying (on the sabbath) •rava, on sabbath wearing of tefillin •sabbath, and saving tefillin •sabbath, in matthew Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 71, 82, 83, 84, 85, 86; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 72; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 166| 6.1. הַדָּר עִם הַנָּכְרִי בֶחָצֵר, אוֹ עִם מִי שֶׁאֵינוֹ מוֹדֶה בָעֵרוּב, הֲרֵי זֶה אוֹסֵר עָלָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, לְעוֹלָם אֵינוֹ אוֹסֵר עַד שֶׁיְּהוּ שְׁנֵי יִשְׂרְאֵלִים אוֹסְרִין זֶה עַל זֶה: 6.1. שָׁכַח אַחַד מִן הַחִיצוֹנָה וְלֹא עֵרֵב, הַפְּנִימִית מֻתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. מִן הַפְּנִימִית וְלֹא עֵרֵב, שְׁתֵּיהֶן אֲסוּרוֹת. נָתְנוּ עֵרוּבָן בְּמָקוֹם אֶחָד, וְשָׁכַח אֶחָד, בֵּין מִן הַפְּנִימִית בֵּין מִן הַחִיצוֹנָה, וְלֹא עֵרֵב, שְׁתֵּיהֶן אֲסוּרוֹת. וְאִם הָיוּ שֶׁל יְחִידִים, אֵינָן צְרִיכִין לְעָרֵב: 6.3. אַנְשֵׁי חָצֵר שֶׁשָּׁכַח אַחַד מֵהֶן וְלֹא עֵרֵב, בֵּיתוֹ אָסוּר מִלְּהַכְנִיס וּמִלְּהוֹצִיא, לוֹ וְלָהֶם, וְשֶׁלָּהֶם מֻתָּרִין, לוֹ וְלָהֶם. נָתְנוּ לוֹ רְשׁוּתָן, הוּא מֻתָּר וְהֵן אֲסוּרִין. הָיוּ שְׁנַיִם, אוֹסְרִין זֶה עַל זֶה, שֶׁאֶחָד נוֹתֵן רְשׁוּת וְנוֹטֵל רְשׁוּת, שְׁנַיִם נוֹתְנִים רְשׁוּת וְאֵין נוֹטְלִין רְשׁוּת:" 6.7. הָאַחִין הַשֻּׁתָּפִין שֶׁהָיוּ אוֹכְלִין עַל שֻׁלְחַן אֲבִיהֶם וִישֵׁנִים בְּבָתֵּיהֶם, צְרִיכִין עֵרוּב לְכָל אֶחָד וְאֶחָד. לְפִיכָךְ, אִם שָׁכַח אֶחָד מֵהֶם וְלֹא עֵרֵב, מְבַטֵּל אֶת רְשׁוּתוֹ. אֵימָתַי, בִּזְמַן שֶׁמּוֹלִיכִין עֵרוּבָן בְּמָקוֹם אַחֵר, אֲבָל אִם הָיָה עֵרוּב בָּא אֶצְלָן, אוֹ שֶׁאֵין עִמָּהֶן דִּיוּרִין בֶּחָצֵר, אֵינָן צְרִיכִין לְעָרֵב: 6.8. חָמֵשׁ חֲצֵרוֹת פְּתוּחוֹת זוֹ לָזוֹ וּפְתוּחוֹת לְמָבוֹי, עֵרְבוּ בַחֲצֵרוֹת וְלֹא נִשְׁתַּתְּפוּ בַמָּבוֹי, מֻתָּרִין בַּחֲצֵרוֹת וַאֲסוּרִין בַּמָּבוֹי. וְאִם נִשְׁתַּתְּפוּ בַמָּבוֹי, מֻתָּרִין כָּאן וָכָאן. עֵרְבוּ בַחֲצֵרוֹת וְנִשְׁתַּתְּפוּ בַמָּבוֹי, וְשָׁכַח אֶחָד מִבְּנֵי חָצֵר וְלֹא עֵרֵב, מֻתָּרִין כָּאן וָכָאן. מִבְּנֵי מָבוֹי וְלֹא נִשְׁתַּתֵּף, מֻתָּרִין בַּחֲצֵרוֹת וַאֲסוּרִין בַּמָּבוֹי, שֶׁהַמָּבוֹי לַחֲצֵרוֹת כֶּחָצֵר לַבָּתִּים: 6.9. שְׁתֵּי חֲצֵרוֹת, זוֹ לִפְנִים מִזּוֹ, עֵרְבָה הַפְּנִימִית וְלֹא עֵרְבָה הַחִיצוֹנָה, הַפְּנִימִית מֻתֶּרֶת וְהַחִיצוֹנָה אֲסוּרָה. הַחִיצוֹנָה, וְלֹא הַפְּנִימִית, שְׁתֵּיהֶן אֲסוּרוֹת. עֵרְבָה זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, זוֹ מֻתֶּרֶת בִּפְנֵי עַצְמָהּ וְזוֹ מֻתֶּרֶת בִּפְנֵי עַצְמָהּ. רַבִּי עֲקִיבָא אוֹסֵר הַחִיצוֹנָה, שֶׁדְּרִיסַת הָרֶגֶל אוֹסַרְתָּהּ. וַחֲכָמִים אוֹמְרִים, אֵין דְּרִיסַת הָרֶגֶל אוֹסַרְתָּהּ: 8.3. אַנְשֵׁי חָצֵר וְאַנְשֵׁי מִרְפֶּסֶת שֶׁשָּׁכְחוּ וְלֹא עֵרְבוּ, כֹּל שֶׁגָּבוֹהַּ עֲשָׂרָה טְפָחִים, לַמִּרְפֶּסֶת. פָּחוֹת מִכָּאן, לֶחָצֵר. חֻלְיַת הַבּוֹר וְהַסֶּלַע, גְּבוֹהִים עֲשָׂרָה טְפָחִים, לַמִּרְפֶּסֶת. פָּחוֹת מִכָּאן, לֶחָצֵר. בַּמֶּה דְבָרִים אֲמוּרִים, בִּסְמוּכָה. אֲבָל בְּמֻפְלֶגֶת, אֲפִלּוּ גָבוֹהַּ עֲשָׂרָה טְפָחִים, לֶחָצֵר. וְאֵיזוֹ הִיא סְמוּכָה, כֹּל שֶׁאֵינָהּ רְחוֹקָה אַרְבָּעָה טְפָחִים: 10.13. מַחֲזִירִין רְטִיָּה בַמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. אִם בַּתְּחִלָּה, כָּאן וְכָאן אָסוּר. קוֹשְׁרִין נִימָא בַמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. אִם בַּתְּחִלָּה, כָּאן וְכָאן אָסוּר. חוֹתְכִין יַבֶּלֶת בַּמִּקְדָּשׁ, אֲבָל לֹא בַמְּדִינָה. וְאִם בִּכְלִי, כָּאן וְכָאן אָסוּר: | 6.1. One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other. 6.3. If one of the residents of a courtyard forgot to join in the eruv, his house is forbidden both to him and to them for the taking in or for the taking out of any object. But their houses are permitted both to him and to them. If they gave their part [of the courtyard] to him, he is permitted but they are forbidden. If there were two [who forgot to join in the eruv], they restrict each other, because one may give his part and also acquire the part [of others] but two may give their parts but may not acquire the parts [of others]." 6.7. Brothers or partners who were eating at their father’s table but slept in their own homes must each have an eruv. Hence, if any one of them forgot and did not [contribute] to the eruv, he must annul his right to his share in the courtyard. When does this apply? When they bring their eruv into some other place but if their eruv is deposited with them or if there are no other tets with them in the courtyard they need not prepare any eruv. 6.8. Five courtyards which were each opened into the other and into an alley, and they made an eruv for the courtyards but they did not share in a shittuf for the alley, they are permitted [the use of the] courtyards but forbidden that of the alley. If they shared in a shittuf for the alley [but not in the eruv for the courtyards], they are permitted the use of both. If they made an eruv for the courtyards and they made a shittuf for the alley, and one of the tets of a courtyard forgot to contribute to the eruv, they are permitted the use of both. If one of the residents of the alley forgot to share in the shittuf, they are permitted the use of the courtyards but forbidden that of the alley, Since an alley to its courtyards is as a courtyard to its houses. 6.9. Two courtyards, this one inside the other:If the [residents] of the inner one prepared an eruv but those of the outer one did not prepare an eruv, the inner one is permitted but the outer one is forbidden. If the [residents] of the outer one prepared an eruv but not those of the inner one, they both are forbidden. If the [residents] of each [courtyard] prepared an eruv for themselves, each is permitted on its own. Rabbi Akiva forbids the outer one because the right to walk in it prohibits it. The sages say that the right of way does not prohibit it. 6.10. If one of the [residents] of the outer courtyard forgot to participate in the eruv, the inner courtyard is permitted but the outer one is forbidden. If one of the [residents] of the inner courtyard forgot to contribute to the eruv, both courtyards are forbidden. If they gave their eruv in the same place and one [resident], whether of the inner courtyard or of the outer courtyard, forgot to contribute to the eruv, both courtyards are forbidden. If the courtyards belonged to individuals, they need not prepare any eruv. 8.3. If the tets of a courtyard and the tets of its gallery forgot and did not participate [together] in the eruv, anything that is higher than ten handbreadths belongs to the [residents of the] gallery, and anything lower belongs to the [residents of the] courtyard. The rim around a cistern, or a rock, if they are ten handbreadths high they belong to the gallery but if lower than they belong to the courtyard. To what does this apply? To one that is adjacent to the gallery, but one that is distanced from it, even if ten handbreadths high, belongs to the courtyard. And what is regarded as adjacent? One that is not further than four handbreadths. 10.13. One may replace a plaster bandage on a wound in the Temple but not in the country. At the outset, it is prohibited in both. A harp string may be tied up in the Temple but not in the country. At the outset, it is prohibited in both. One may remove a wart in the Temple but not in the country. If [the operation must be performed] with an instrument it is forbidden in both. |
|
125. New Testament, Romans, 2.17-2.29, 8.1-8.8, 15.25-15.26, 16.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •happiness, and the sabbath •sabbath, edicts regarding •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, rank and order in Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 115; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 66, 307| 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 2.25. περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. 2.26. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 2.27. καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου. 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 8.1. Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ· 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5. οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8. οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 15.25. νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις. 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ. 16.1. Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, | 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, |
|
126. Mishnah, Berachot, 1.1, 3.3, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •carrying (on the sabbath) •rava, on sabbath wearing of tefillin •sabbath, and saving tefillin •yehudah, r., permitting saving old tefillin on sabbath •sabbath, blessings of Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 91; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 86; Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 143| 1.1. מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכֹל בִּתְרוּמָתָן, עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. מַעֲשֶׂה שֶׁבָּאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה, אָמְרוּ לוֹ, לֹא קָרִינוּ אֶת שְׁמַע. אָמַר לָהֶם, אִם לֹא עָלָה עַמּוּד הַשַּׁחַר, חַיָּבִין אַתֶּם לִקְרוֹת. וְלֹא זוֹ בִּלְבַד, אֶלָּא כָּל מַה שֶּׁאָמְרוּ חֲכָמִים עַד חֲצוֹת, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. הֶקְטֵר חֲלָבִים וְאֵבָרִים, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. וְכָל הַנֶּאֱכָלִים לְיוֹם אֶחָד, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. אִם כֵּן, לָמָּה אָמְרוּ חֲכָמִים עַד חֲצוֹת, כְּדֵי לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵרָה: 3.3. נָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִין מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלִּין, וְחַיָּבִין בִּתְפִלָּה וּבִמְזוּזָה, וּבְבִרְכַּת הַמָּזוֹן: 8.1. אֵלּוּ דְבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעֻדָּה. בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם: | 1.1. From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression. 3.3. Women, slaves and minors are exempt from reciting the Shema and putting on tefillin, but are obligated for tefillah, mezuzah, and Birkat Hamazon (the blessing after meals). 8.1. These are the points [of difference] between Bet Shammai and Bet Hillel in regard to a meal.Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day. |
|
127. Mishnah, Rosh Hashanah, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65| 4.8. שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה, אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, לֹא עוֹלִין בְּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק, לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק, לֹא יָצָא: | 4.8. [For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation. |
|
128. Mishnah, Sukkah, 3.12-3.14, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •carrying (on the sabbath) •sabbath, food and fasting Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 82; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 333| 3.12. בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: 3.13. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ: 3.14. רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת: 5.4. חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: | 3.12. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]. 3.13. If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow. 3.14. Rabbi Yose says: if the first day of the festival fell on Shabbat, and he forgot and carried out his lulav into the public domain, he is not liable, since he brought it out while under the influence [of a religious act]. 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.” |
|
| 129. Quintilian, Institutes of Oratory, 8.3.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 314 |
130. Tosefta, Megillah, 2.17, 3.1-3.11, 3.19, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, jesus in synagogues •samaritans, sabbath scriptural readings and study •reading, sabbath and holidays •torah, rabbinic debates on teaching women, public reading on sabbath Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 42; Levine, The Ancient Synagogue, The First Thousand Years (2005) 60, 75, 153, 538, 539| 3.5. ביו\"ט חמשה ביוה\"כ ששה בשבת שבעה [אם רצו להוסיף אל יוסיפו] דברי ר' ישמעאל רבי עקיבה אומר ביום טוב חמשה ביוה\"כ [ששה ובשבת שבעה ואם רצו להוסיף מוסיפין] הכל עולין למנין שבעה אפילו [אשה אפילו קטן אין מביאין את האשה לקרות ברבים]. 3.6. בית הכנסת שאין להם מי שיקרא אלא אחד עומד וקורא ויושב אפילו שבעה פעמים בית הכנסת של לעוזות אם יש להם מי שיקרא עברית פותחין עברית וחותמין אם [אין להם מי שיקרא אלא אחד אין קורא אלא אחד]. 3.11. מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו]. 3.21. כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. | |
|
| 131. Artemidorus, Oneirocritica, 1.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 213 |
| 132. Tacitus, Dialogus De Oratoribus, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 308 |
133. Dio Chrysostom, Orations, 27.3-27.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 313 | 27.3. And others, too, who are naturally loquacious, feeling that they have got their table-companions for an audience, recite stupid and tedious speeches; while still others sing in tune and out of tune, although they have no gift whatever for music; and one might almost say that they give more annoyance than those who quarrel and use abusive language. But there is another class of men who claim to be abstemious and temperate, that bore people to death by their disagreeable manner, since they will not condescend either to drink moderately or to take part in the general conversation. < 27.4. But the man that is gentle and has a properly ordered character, easily endures the rudeness of the others, and acts like a gentleman himself, trying to the best of his ability to bring the ignorant chorus into a proper demeanour by means of fitting rhythm and melody. And he introduces appropriate topics of conversation and by his tact and persuasiveness attempts to get those present to be more harmonious and friendly in their intercourse with one another. < |
|
| 134. Epictetus, Discourses, 3.3.5, 3.22.81-3.22.82 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298 |
135. Suetonius, Tiberius, 32.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, jesus in synagogues Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 149 | 32.2. He showed equal modesty towards persons of lower rank and in matters of less moment. When he had summoned the magistrates of Rhodes, because they had written him letters on public business without the concluding formula, he uttered not a word of censure, but merely dismissed them with orders to supply the omission. The grammarian Diogenes, who used to lecture every Sabbath at Rhodes, would not admit Tiberius when he came to hear him on a different day, but sent a message by a common slave of his, putting him off to the seventh day. When this man waited before the Emperor's door at Rome to pay his respects, Tiberius took no further revenge than to bid him return seven years later. To the governors who recommended burdensome taxes for his provinces, he wrote in answer that it was the part of a good shepherd to shear his flock, not skin it. |
|
| 136. Statius, Siluae, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 |
| 137. Tosefta, Avodah Zarah, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reading, sabbath and holidays Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 392 |
| 138. Tosefta, Beitzah, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 72 |
139. Tosefta, Berachot, 3.5-3.6, 5.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reading, sabbath and holidays •sabbath, blessings of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 143; Levine, The Ancient Synagogue, The First Thousand Years (2005) 556| 3.5. בן עזאי אומר כל שלקה בגופו מפני חכמתו סימן יפה לו כל שלקה בחכמתו מפני גופו סימן רע לו הוא היה אומר כל שנטרפה דעתו מפני חכמתו סימן יפה לו וכל שנטרפה חכמתו מפני דעתו סימן רע לו. 3.6. המתפלל צריך שיכוין את לבו אבא שאול אומר סימן לדבר (תהילים י) תכין לבם תקשיב אזנך. | |
|
| 140. Tosefta, Eruvin, 5.12, 5.15, 5.17, 5.24, 5.26-5.28, 7.7, 7.14, 8.17, 11.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) •sabbath, and saving tefillin •yehudah, r., permitting saving old tefillin on sabbath Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 78, 79, 98; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 72, 159 |
| 141. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, jesus in synagogues Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 60 |
| 142. Tosefta, Keritot, 1.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 112 |
| 143. Tosefta, Menachot, 10.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, and individual offerings Found in books: Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 157 |
144. Mishnah, Temurah, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, and individual offerings Found in books: Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 152| 2.1. יֵשׁ בְּקָרְבְּנוֹת הַיָּחִיד מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַצִּבּוּר, וְיֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַיָּחִיד עוֹשִׂים תְּמוּרָה, וְקָרְבְּנוֹת הַצִּבּוּר אֵינָם עוֹשִׂים תְּמוּרָה. קָרְבְּנוֹת הַיָּחִיד נוֹהֲגִין בִּזְכָרִים וּבִנְקֵבוֹת, וְקָרְבְּנוֹת צִבּוּר אֵינָן נוֹהֲגִין אֶלָּא בִזְכָרִים. קָרְבְּנוֹת הַיָּחִיד חַיָּבִין בְּאַחֲרָיוּתָן וּבְאַחֲרָיוּת נִסְכֵּיהֶם, וְקָרְבְּנוֹת הַצִּבּוּר אֵין חַיָּבִין לֹא בְאַחֲרָיוּתָן וְלֹא בְאַחֲרָיוּת נִסְכֵּיהֶן, אֲבָל חַיָּבִין בְּאַחֲרָיוּת נִסְכֵּיהֶן מִשֶּׁקָּרַב הַזָּבַח. יֵשׁ בְּקָרְבְּנוֹת הַצִּבּוּר מַה שֶּׁאֵין בְּקָרְבְּנוֹת הַיָּחִיד. שֶׁקָּרְבְּנוֹת הַצִּבּוּר דּוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה, וְקָרְבְּנוֹת הַיָּחִיד אֵינָן דּוֹחִים לֹא אֶת הַשַּׁבָּת וְלֹא אֶת הַטֻּמְאָה. אָמַר רַבִּי מֵאִיר, וַהֲלֹא חֲבִתֵּי כֹהֵן גָּדוֹל וּפַר יוֹם הַכִּפּוּרִים, קָרְבַּן יָחִיד וְדוֹחִין אֶת הַשַּׁבָּת וְאֶת הַטֻּמְאָה. אֶלָּא שֶׁזְּמַנָּן קָבוּעַ: | 2.1. There are [laws relating] to the sacrifices of an individual which do not apply to congregational sacrifices and [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals. For sacrifices of an individual can make a substitute whereas congregational sacrifices cannot make a substitute; Sacrifices of an individual can be either males or females, whereas congregational sacrifices can be only males. For sacrifices of an individual the owner is responsible for them and their libations, whereas for congregational sacrifices they are not liable for them or for their libations, although they are liable for their libations once the sacrifice has been offered. There are [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals: For congregational sacrifices override Shabbat and [the laws] of ritual impurity, whereas sacrifices of individuals do not override the Shabbat or [the laws] of ritual impurity. Rabbi Meir said: but do not the griddle cakes of a high priest and the bull for Yom Hakippurim which are sacrifices of individuals and yet override the Shabbat and [the laws] of ritual impurity? The matter therefore depends on [whether] the time [for the offering up] is fixed. |
|
145. Tosefta, Miqvaot, 4.5, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, edicts regarding Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 114| 6.3. המהרהר בלבו ועמד ומצא בשרו חם טמא. חם ולא הרהר הרהר ולא חם טהור ר' יוסי אומר בזקן ובחולה טהור בילד ובבריא טמא. | |
|
| 146. Tosefta, Parah, 10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 90 |
147. Tosefta, Rosh Hashanah, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65| 2.6. ועוד זאת היתה ירושלים יתירה על יבנה שכל עיר שרואה ושומעת וקרובה ויכולה לבוא שלשה דברים אלו בתוכה תוקעין בה וביבנה לא היו תוקעין אלא בבית דין בלבד. | |
|
148. Tosefta, Sanhedrin, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, jesus in synagogues Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 60| 7.1. אמר רבן שמעון בן גמליאל בראשונה לא היו חותמים על כתובת נשים כשרות אלא כהנים או לוים או ישראלים המשיאין לכהונה א\"ר יוסי בראשונה לא היה מחלוקת בישראל ב\"ד של שבעים וא' שהיו בלשכת הגזית ושאר בתי דינין של עשרים ושלשה היו בעיירות של ישראל ושני בתי דינין של ג' היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהן הלכה הולך אצל ב\"ד שבעירו אין ב\"ד בעירו הולך לב\"ד הסמוך לעירו אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לב\"ד שבהר הבית אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לבית דין שבחיל אם שמעו אמרו להם ואם לאו אלו ואלו באין לבית דין הגדול שבלשכת הגזית אע\"פ שהוא שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהן לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אינו יוצא עד שיהו שם עשרים ושלשה ושם היו יושבין מתמיד של שחר ועד תמיד של בין הערבים בשבתות וימים טובים לא היו נכנסין אלא לבית המדרש שבהר הבית נשאלה שאלה אם שמעו אמרו להם אם לאו עומדין למנין אם רבו מטמאין טימאו רבי מטהרין טיהרו ומשם הלכה רווחת בישראל משרבו תלמידי שמאי והלל שלא שימשו כל צרכן הרבו מחלוקות בישראל ונעשו שתי תורות ומשם שולחין ובודקין כל מי שהוא חכם ועניו ושפל וירא חטא ופרקו טוב ורוח הבריות נוחה עליו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית משם מעלין ומושיבין אותו בחיל משם מעלין ומושיבין בלשכת הגזית ושם יושבין ובודקין את יחסי כהונה ואת יחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין ושלא נמצא בו פסול לובש לבנים ומשמש עם אחיו הכהנים מביא עשירית האיפה משלו ועבודה בידו ואע\"פ שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו העשירית האיפה עבודתו כשרה. | |
|
| 149. Quintilian, Institutio Oratoria, 8.3.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath and the therapeutae, scriptural allegorical exegesis in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 314 |
| 150. Tosefta, Shabbat, 1.8, 9.11, 9.15-9.16, 10.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) •intention, forbidden labor on the sabbath •sabbath and the therapeutae, music, singing and dancing in Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 78, 112; Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 335 |
151. Tosefta, Sukkah, 2.11, 4.5-4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) •sabbath, jesus in synagogues Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 82; Levine, The Ancient Synagogue, The First Thousand Years (2005) 60, 149| 2.11. לולב בין אגוד בין שאינו אגוד כשר ר' יהודה אומר אגוד כשר ושאינו אגוד פסול לא יאגדנו ביו\"ט אבל נוטל הימנו שרביט ואוגדו אין אוגדין את הלולב אלא במינו דברי רבי יהודה רבי מאיר אומר אפילו במשיחה א\"ר [מעשה באנשי] ירושלים שהיו אוגדין [לולביהן בגימונות] של זהב אמרו לו [משם ראיה אף הן] היו אוגדין אותו [במינו] מלמטה. 4.5. ולוים בכנורות [ובנבלים] וכל כלי שיר מהן אומרים (תהילים קל״ד:א׳) שיר המעלות הנה ברכו וגו' [יש מהן] שהיו אומרים (שם) שאו ידיכם קדש וגו' וכשנפטרין זה מזה היו אומרים (שם) יברכך ה' מציון וגו' וראה בנים וגו' שתי חצוצרות בידם קרא הגבר תקעו והריעו ותקעו הגיעו לשער המים תקעו והריעו ותקעו רבי יהודה אומר אין פחות משבע ולא יותר על עשרה שלש לפתיחת שערים האומר על פתיחתן אינו אומר על נעילתן האומר על נעילתן אינו אומר על פתיחתן שלש [לפני מזבח האומר לפני מזבח אינו אומר למעלה העשירי האומר למעלה העשירי אינו אומר לפני מזבח]. 4.6. [כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר]. | 2.11. A lulav, whether bound or not bound is valid. Rabbi Yehudah says, \"One bound is valid, but one not bound is not valid.\" One must not tie it together on the day of the festival; but one can draw out a twig from it, and bind it. \"They do not bind the lulav but with its own kind\" - the words of Rabbi Yehudah. Rabbi Meir says, \"It may be tied even with a cord.\" He also says, \"There is a story of the men of Jerusalem, that they were binding their lulavs with gold bands.\" They said to him, \"Do you seek a proof from this?\" The fact is, they were binding them with their own kind beneath the gold bands! 4.5. And the Levites with their harps and lyres and cymbals and all manner of musical instruments without number were there, saying, “Behold, bless ye the Lord, all ye servants of the Lord.” Some were saying, Lift up your hands to the sanctuary, and bless ye the Lord. When they parted they said to one another, The Lord bless thee out of Zion, and see thou the good of Jerusalem all the days of thy life. You should see your children's children. The herald cried out: they sounded a plain note, a tremolo, and a plain note. Rabbi Yehudah said: They did not sound less than seven nor more than thirteen times at the opening of the Temple gates. He who blew at their opening did not do so at their closing. Three times they sounded before the altar. He who blew before the altar did not do so on the tenth step, and he who blew on the tenth step did not do so before the altar. 4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. |
|
| 152. Tosefta, Toharot, 4.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65 |
| 153. Tosefta, Kippurim, 1.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 90 |
| 154. Tosefta, Sotah, 15.11-15.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303 |
155. Seneca The Younger, Letters, 108.17-108.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sabbath, food and fasting •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, scriptural allegorical exegesis in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303, 313, 314| 40. narratur orbe. monstra iam desunt mihi | 108.17. Inasmuch as I have begun to explain to you how much greater was my impulse to approach philosophy in my youth than to continue it in my old age, I shall not be ashamed to tell you what ardent zeal Pythagoras inspired in me. Sotion[12] used to tell me why Pythagoras abstained from animal food, and why, in later times, Sextius did also. In each case, the reason was different, but it was in each case a noble reason. 108.18. Sextius believed that man had enough sustece without resorting to blood, and that a habit of cruelty is formed whenever butchery is practised for pleasure. Moreover, he thought we should curtail the sources of our luxury; he argued that a varied diet was contrary to the laws of health, and was unsuited to our constitutions. 40. I thank you for writing to me so often; for you are revealing your real self to me in the only way you can. I never receive a letter from you without being in your company forthwith. If the pictures of our absent friends are pleasing to us, though they only refresh the memory and lighten our longing by a solace that is unreal and unsubstantial, how much more pleasant is a letter, which brings us real traces, real evidences, of an absent friend! For that which is sweetest when we meet face to face is afforded by the impress of a friend's hand upon his letter, – recognition. ,You write me that you heard a lecture by the philosopher Serapio,[1] when he landed at your present place of residence. "He is wont," you say, "to wrench up his words with a mighty rush, and he does not let them flow forth one by one, but makes them crowd and dash upon each other.[2] For the words come in such quantity that a single voice is inadequate to utter them." I do not approve of this in a philosopher; his speech, like his life, should be composed; and nothing that rushes headlong and is hurried is well ordered. That is why, in Homer, the rapid style, which sweeps down without a break like a snow-squall, is assigned to the younger speaker; from the old man eloquence flows gently, sweeter than honey.[3] ,Therefore, mark my words; that forceful manner of speech, rapid and copious, is more suited to a mountebank than to a man who is discussing and teaching an important and serious subject. But I object just as strongly that he should drip out his words as that he should go at top speed; he should neither keep the ear on the stretch, nor deafen it. For that poverty-stricken and thin-spun style also makes the audience less attentive because they are weary of its stammering slowness; nevertheless, the word which has been long awaited sinks in more easily than the word which flits past us on the wing. Finally, people speak of "handing down" precepts to their pupils; but one is not "handing down" that which eludes the grasp. ,Besides, speech that deals with the truth should be unadorned and plain. This popular style has nothing to do with the truth; its aim is to impress the common herd, to ravish heedless ears by its speed; it does not offer itself for discussion, but snatches itself away from discussion. But how can that speech govern others which cannot itself be governed? May I not also remark that all speech which is employed for the purpose of healing our minds, ought to sink into us? Remedies do not avail unless they remain in the system. ,Besides, this sort of speech contains a great deal of sheer emptiness; it has more sound than power. My terrors should be quieted, my irritations soothed, my illusions shaken off, my indulgences checked, my greed rebuked. And which of these cures can be brought about in a hurry? What physician can heal his patient on a flying visit? May I add that such a jargon of confused and ill-chosen words cannot afford pleasure, either? ,No; but just as you are well satisfied, in the majority of cases, to have seen through tricks which you did not think could possibly be done,[4] so in the case of these word-gymnasts, – to have heard them once is amply sufficient. For what can a man desire to learn or to imitate in them? What is he to think of their souls, when their speech is sent into the charge in utter disorder, and cannot be kept in hand? ,Just as, when you run down hill, you cannot stop at the point where you had decided to stop, but your steps are carried along by the momentum of your body and are borne beyond the place where you wished to halt; so this speed of speech has no control over itself, nor is it seemly for philosophy; since philosophy should carefully place her words, not fling them out, and should proceed step by step. ,What then? you say; "should not philosophy sometimes take a loftier tone?" of course she should; but dignity of character should be preserved, and this is stripped away by such violent and excessive force. Let philosophy possess great forces, but kept well under control; let her stream flow unceasingly, but never become a torrent. And I should hardly allow even to an orator a rapidity of speech like this, which cannot be called back, which goes lawlessly ahead; for how could it be followed by jurors, who are often inexperienced and untrained? Even when the orator is carried away by his desire to show off his powers, or by uncontrollable emotion, even then he should not quicken his pace and heap up words to an extent greater than the ear can endure. ,You will be acting rightly, therefore, if you do not regard those men who seek how much they may say, rather than how they shall say it, and if for yourself you choose, provided a choice must be made, to speak as Publius Vinicius the stammerer does. When Asellius was asked how Vinicius spoke, he replied: "Gradually"! (It was a remark of Geminus Varius, by the way: "I don't see how you can call that man 'eloquent'; why, he can't get out three words together.") Why, then, should you not choose to speak as Vinicius does? ,Though of course some wag may cross your path, like the person who said, when Vinicius was dragging out his words one by one, as if he were dictating and not speaking. "Say, haven't you anything to say?" And yet that were the better choice, for the rapidity of Quintus Haterius, the most famous orator of his age, is, in my opinion, to be avoided by a man of sense. Haterius never hesitated, never paused; he made only one start, and only one stop. ,However, I suppose that certain styles of speech are more or less suitable to nations also; in a Greek you can put up with the unrestrained style, but we Romans, even when writing, have become accustomed to separate our words.[5] And our compatriot Cicero, with whom Roman oratory sprang into prominence, was also a slow pacer.[6] The Roman language is more inclined to take stock of itself, to weigh, and to offer something worth weighing. ,Fabianus, a man noteworthy because of his life, his knowledge, and, less important than either of these, his eloquence also, used to discuss a subject with dispatch rather than with haste; hence you might call it ease rather than speed. I approve this quality in the wise man; but I do not demand it; only let his speech proceed unhampered, though I prefer that it should be deliberately uttered rather than spouted. ,However, I have this further reason for frightening you away from the latter malady, namely, that you could only be successful in practising this style by losing your sense of modesty; you would have to rub all shame from your countece,[7] and refuse to hear yourself speak. For that heedless flow will carry with it many expressions which you would wish to criticize. ,And, I repeat, you could not attain it and at the same time preserve your sense of shame. Moreover, you would need to practise every day, and transfer your attention from subject matter to words. But words, even if they came to you readily and flowed without any exertion on your part, yet would have to be kept under control. For just as a less ostentatious gait becomes a philosopher, so does a restrained style of speech, far removed from boldness. Therefore, the ultimate kernel of my remarks is this: I bid you be slow of speech. Farewell. |
|
| 156. Tosefta, Meilah, 2.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 65 |
| 157. Palestinian Talmud, Eruvin, 26a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sabbath, and saving tefillin •midrash, as basis for non-observance of tefillin on sabbath Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 74, 77, 82, 98 |
| 158. Palestinian Talmud, Horayot, 3.2, 47a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 159. Palestinian Talmud, Megillah, 3.1, 3.8, 4.1, 4.4, 73d, 74c, 75a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 160. Palestinian Talmud, Nedarim, 6.40a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •reading, sabbath and holidays Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 392 |
| 161. Palestinian Talmud, Sanhedrin, 1.2, 1.4, 2.1, 19a, 19c, 19d-20a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 162. Palestinian Talmud, Shabbat, 1.3, ., 1, (, , 2, 3, ), 5, -, 1.1 (32c), c, a, 15a15.3 (-c) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79 |
| 163. Athenaeus, The Learned Banquet, 13.593 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath, attitude towards in 2 maccabees Found in books: Schwartz, 2 Maccabees (2008) 282 |
| 164. Palestinian Talmud, Sotah, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •torah, rabbinic debates on teaching women, public reading on sabbath Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 42 |
| 165. Palestinian Talmud, Sukkah, 3.14, 5.2, 55b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 82 |
| 166. Tosefta, Makhshirin, 2.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, edicts regarding Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 114 |
| 167. Palestinian Talmud, Yoma, 2.2, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sabbath, blessings of •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 90; Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 143 |
| 168. Tertullian, Against Marcion, 1.29.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath, fasting on sabbath Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296 |
| 169. Tertullian, Prescription Against Heretics, 41.1-41.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath, fasting on sabbath Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296 |
| 170. Anon., Targum Pseudo-Jonathan, Isaiah1.13, Exodus18.12, I Chronicles16.31, Judges5.9 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 171. Apuleius, Apology, 56 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 |
| 172. Tosefta, Temurah, 3.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath, and individual offerings Found in books: Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 157 |
173. Apuleius, The Golden Ass, 11.9-11.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274 | 11.9. But behind these laughter-loving crowd-pleasers wandering all over the place, the procession proper was readying itself to celebrate the Goddess who saves. At its head went women in gleaming white, garlanded with the flowers of spring, rejoicing in their varied burdens, scattering blossoms along the path where the sacred gathering would pass; others had shining mirrors fastened to their backs to show their obedience to the goddess who would follow; or they bore ivory combs and feigned to shape and dress the Goddess's royal hair; while others sprinkled the streets with pleasant balsam and fragrances. There followed a throng of men and women, carrying every means of shedding light, such as torches, lamps and wax-candles to honour the source of the celestial stars. Now, musicians with pipes and flutes appeared, playing pure melodies, pursued by a fine choir of chosen youths, gleaming in their snow white holiday robes and singing a delightful hymn, composed by a talented poet aided by the Muses, whose words acted as prelude to the Greater Vows to come. Here were the temple pipers of the great god Serapis too, playing their traditional anthem on slanting flutes extending close to the right ear. 11.9. Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass. 11.10. And then the heralds passed, warning the people openly to clear a path for the holy procession. A mighty throng of men and women of every age and rank, initiates of the sacred mysteries, poured on behind, their linen robes shining radiantly, the women's hair in glossy coils under transparent veils, the men's heads closely shaved and glistening, the earthly stars of the great rite. And each one shook a sistrum of bronze or silver or sometimes gold, giving out a shrill tinkling sound. The foremost priests of the cult came next, in white linen, drawn tight across their chests and hanging to their feet, carrying the distinctive emblems of the powerful gods. The first held a glittering lamp, not like the lamps we use to light our nocturnal feasts but shaped like a golden boat with a tall flame flaring from its central vent. The second priest carried an altar-top, that is, a source of help, its name auxilia derived from the auxiliary aid the Great Goddess brings. Then the third approached, holding on high a branch of palm its leaves of fine gold, and a caduceus, like Mercury. A fourth showed a cast of a left hand with fingers extended, a symbol of justice, since the left hand's natural clumsiness, lack of quickness and dexterity, is more appropriate to justice than the right; and he carried a little golden vessel shaped like a woman's breast, from which he poured milk as a libation. The fifth held a winnowing fan woven from twigs of gold not willow, and a sixth priest bore an amphora. |
|
| 174. Palestinian Talmud, Berachot, 7.11c, 4.5, 8c, 1.5, 3d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 175. Clement of Alexandria, Miscellanies, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in •sabbath and the therapeutae, president/speaker in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 348 |
176. Anon., Leviticus Rabba, a b c d\n0 34.16 34.16 34 16\n1 3 3 3 None\n2 . . \n3 4 4 4 None\n4 1 1 1 None\n5 6 6 6 None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 123| 34.16. וּבָנוּ מִמְּךָ חָרְבוֹת עוֹלָם מוֹסְדֵי דוֹר וָדוֹר תְּקוֹמֵם (ישעיה נח, יב), רַבִּי טַרְפוֹן יְהַב לְרַבִּי עֲקִיבָא שִׁית מְאָה קַנְטָרִין דִּכְסַף, אֲמַר לֵיהּ אֲזֵיל זְבֵין לָן חָדָא אוּסְיָא דְּנֶהֱווֹן לָעְיָין בְּאוֹרַיְיתָא וּמִתְפַּרְנְסִין מִנָּהּ. נָסַב יַתְהוֹן וּפַלֵּיג יַתְהוֹן לְסַפְרַיָיא וּלְמַתְנַיָיא וּלְאִלֵּין דְּלָעְיָין בְּאוֹרַיְיתָא, לְבָתַר יוֹמִין קָם עִמֵּיהּ אֲמַר לֵיהּ זְבַנְתְּ לָן לְהַהִיא אוּסְיָא דַּאֲמָרֵית לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אִית בָּךְ מֶחֱמֵי לָהּ לִי, אֲמַר לֵיהּ אִין, נָסָאתֵיהּ וְחָמָאֵי לֵיהּ סַפְרַיָּא וּמַתְנַיָּא וּלְאִלֵּין דְּלָעְיָין בְּאוֹרַיְתָא, אֲמַר לֵיהּ אִית בַּר נָשׁ יָהֵב מַגָּן, אַפּוֹכֵי דִידֵיהּ הָן הִיא, אֲמַר לֵיהּ גַּבֵּי דָּוִד מֶלֶךְ יִשְׂרָאֵל, דִּכְתִיב בֵּיהּ (תהלים קיב, ט): פִּזַּר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עֹמֶדֶת לָעַד. (ישעיה נח, יב): וְקֹרָא לְךָ גֹּדֵר פֶּרֶץ, רַבִּי אָבִין בְּשֵׁם רַבִּי בֶּרֶכְיָה אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַפִּרְצָה הַזּוֹ עָלַי הָיָה לְגָדְרָהּ וְעָמַדְתָּ אַתָּה וְגָדַרְתָּ אוֹתָהּ, חַיֶּיךָ שֶׁאֲנִי מַעֲלֶה עָלֶיךָ כְּאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים קו, כג): לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו. (ישעיה נח, יב): מְשֹׁבֵב נְתִיבוֹת לָשָׁבֶת, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הֶעָנִי הַזֶּה יוֹשֵׁב וּמִתְרָעֵם מָה אֲנִי מִפְּלוֹנִי, הוּא יָשֵׁן עַל מִטָּתוֹ וַאֲנִי יָשֵׁן כָּאן, פְּלוֹנִי יָשֵׁן בְּבֵיתוֹ, וַאֲנִי כָּאן. וְעָמַדְתָּ אַתָּה וְנָתַתָּ לוֹ, חַיֶּיךָ שֶׁאֲנִי מַעֲלֶה עָלֶיךָ כְּאִלּוּ עָשִׂיתָ שָׁלוֹם בֵּינוֹ לְבֵינִי, הֲדָא הוּא דִכְתִיב (ישעיה כז, ה): אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִי. (ישעיה נח, יג): אִם תָּשִׁיב מִשַּׁבָּת רַגְלְךָ, תָּנוּ רַבָּנָן לֹא יְטַיֵּל אָדָם בְּתוֹךְ כְּרָךְ בְּשַׁבָּת עַל מְנָת שֶׁתֶּחְשַׁךְ וְיִרְחַץ בְּבֵית הַמֶּרְחָץ מִיָּד. (ישעיה נח, יג): עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, מִכָּאן שֶׁאָסוּר לְאָדָם לָצֵאת בְּתוֹךְ שָׂדֵהוּ לֵידַע מַה הִיא צְרִיכָה בְּשַׁבָּת. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁיָּצָא לְתוֹךְ כַּרְמוֹ לֵידַע מָה הִיא צְרִיכָה וּמָצָא שָׁם פִּרְצָה אַחַת וְחִשֵּׁב עָלֶיהָ לְגָדְרָהּ בְּשַׁבָּת, אָמַר אֵינִי גוֹדְרָהּ עַל שֶׁחָשַׁבְתִּי עָלֶיהָ בְּשַׁבָּת, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן אִילָן שֶׁל נִצְפָּה וְעָמַד וּגְדָרָהּ, וְהָיָה מִתְפַּרְנֵס מִמֶּנּוּ כָּל יָמָיו. (ישעיה נח, יג): וְקָרָאתָ לַשַׁבָּת עֹנֶג, זוֹ שַׁבָּת בְּרֵאשִׁית. (ישעיה נח, יג): לִקְדּוֹשׁ ה' מְכֻבָּד, זֶה יוֹם הַכִּפּוּרִים. (ישעיה נח, יג): וְכִבַּדְתּוֹ, זֶה יוֹם טוֹב. (ישעיה נח, יג): מֵעֲשׂוֹת דְּרָכֶיךָ, זֶה חֻלּוֹ שֶׁל מוֹעֵד. (ישעיה נח, יג): מִמְּצוֹא חֶפְצֶךָ, מִכָּאן אָסוּר לְאָדָם לִתְבֹּעַ צְרָכָיו בְּשַׁבָּת. רַבִּי זְעִירָא בָּעֵי קוֹמֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אֲמַר לֵיהּ אִלֵּין דְּאָמְרִין רוֹעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ בְּשַׁבָּת, מַהוּ, אָמַר לוֹ טוֹפֶס בְּרָכוֹת כָּךְ הִיא. (ישעיה נח, יג): וְדַבֵּר דָּבָר, אִמֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כַּד הֲוַת מִשְׁתָּעֲיָא מוֹתָר מִלִּין בְּשַׁבַּתָּא הֲוָה אָמַר לָהּ שַׁבַּתָּא הִיא וַהֲוַת שָׁתְקָא. (ישעיה נח, יד): אָז תִּתְעַנַּג עַל ה' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, הֲרֵי אַרְבָּעָה עָשָׂר, וְעַשְׂרָה אָחְרָנָיְתָא דִּכְתִיב גַּבֵּי יַעֲקֹב, דִּכְתִיב (ישעיה נח, יד): וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ, וְאֵלּוּ הֵן (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְּׁמַנֵּי הָאָרֶץ וגו'. | |
|
177. Anon., Genesis Rabba, 33.3, 55.8, 69.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •reading, sabbath and holidays •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 138; Levine, The Ancient Synagogue, The First Thousand Years (2005) 392| 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו <>(תהלים קמה, ט)<>, אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ <>(תהלים קמה, ח)<>: חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, <>(שמות לד, ו)<>: ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב <>(בראשית ו, ה)<>: וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, <>(בראשית ו, ו)<>: וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם <>(בראשית ו, ז)<>: וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין <>(שמות כב, כז)<>: אֱלֹהִים לֹא תְקַלֵּל, <>(שמות כב, ח)<>: עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב <>(שמות ב, כד)<>: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' <>(בראשית ל, כב)<>: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, כא)<>: וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, ד)<>: וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר <>(בראשית ח, כב)<>: לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 55.8. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמֹרוֹ <>(בראשית כב, ג)<>, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה דִּכְתִיב: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁנֶּאֱמַר <>(במדבר כב, כא)<>: וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת אֲתֹנוֹ, וְלֹא הָיוּ לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה שֶׁנֶּאֱמַר <>(בראשית מו, כט)<>: וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו, וְכִי לֹא הָיָה לְיוֹסֵף כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, דִּכְתִיב <>(שמות יד, ו)<>: וַיֶּאֱסֹר אֶת רִכְבּוֹ, וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת הַשּׁוּרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תָּבוֹא חֲבָשָׁה וְתַעֲמֹד עַל חֲבָשָׁה, תָּבוֹא חֲבָשָׁה שֶׁחָבַשׁ אַבְרָהָם אָבִינוּ לֵילֵךְ וְלַעֲשׂוֹת רְצוֹנוֹ שֶׁל מָקוֹם שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר <>(בראשית כב, י)<>: וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וגו', וְתַעֲמֹד עַל חֲבָשָׁה שֶׁחָבַשׁ בִּלְעָם לֵילֵךְ וּלְקַלֵּל אֶת יִשְׂרָאֵל. תָּבוֹא אֲסָרָה שֶׁאָסַר יוֹסֵף לִקְרַאת אָבִיו, וְתַעֲמֹד עַל אֲסָרָה שֶׁל פַּרְעֹה שֶׁהָיָה הוֹלֵךְ לִרְדֹף אֶת יִשְׂרָאֵל, תָּנֵי רַבִּי יִשְׁמָעֵאל תָּבוֹא חֶרֶב יַד שֶׁעָשָׂה אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ, וְתַעֲמֹד עַל חֶרֶב יַד שֶׁאָמַר פַּרְעֹה <>(שמות טו, ט)<>: אָרִיק חַרְבִּי. <>(בראשית כב, ג)<>: וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ, אָמַר רַבִּי אַבָּהוּ שְׁנֵי בְּנֵי אָדָם נָהֲגוּ בְּדֶרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל, אַבְרָהָם, שֶׁנֶּאֱמַר: וַיִּקַּח אֶת שְׁנֵי נְעָרָיו. שָׁאוּל, <>(שמואל א כח, ח)<>: וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ. <>(בראשית כב, ג)<>: וַיְבַקַּע עֲצֵי עֹלָה, רַבִּי חִיָּא בַּר יוֹסֵי בְּשֵׁם רַבִּי מְיָאַשָׁא וְתָנֵי לָהּ בְּשֵׁם רַבִּי בְּנָיָה, בִּשְׂכַר שְׁתֵּי בְּקִיעוֹת שֶׁבָּקַע אַבְרָהָם אָבִינוּ עֲצֵי עוֹלָה זָכָה לְהִבָּקַע הַיָּם לִפְנֵי בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וַיְבַקַּע עֲצֵי עֹלָה, וְנֶאֱמַר לְהַלָּן <>(שמות יד, כא)<>: וַיִבָּקְעוּ הַמָּיִם. אָמַר רַבִּי לֵוִי דַּיֶּיךָּ עַד כֹּה, אֶלָּא אַבְרָהָם לְפִי כֹחוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי כֹחוֹ, <>(בראשית כב, ג)<>: וַיָּקָם וַיֵּלֶךְ אֶת הַמָּקוֹם, נִתַּן לוֹ שְׂכַר קִימָה וּשְׂכַר הֲלִיכָה. 55.8. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמֹרוֹ (בראשית כב, ג), אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה דִּכְתִיב: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וגו', וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. וְשִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁנֶּאֱמַר (במדבר כב, כא): וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת אֲתֹנוֹ, וְלֹא הָיוּ לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה שֶׁנֶּאֱמַר (בראשית מו, כט): וַיֶּאֱסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו, וְכִי לֹא הָיָה לְיוֹסֵף כַּמָּה עֲבָדִים, אֶלָּא אַהֲבָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה. שִׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, דִּכְתִיב (שמות יד, ו): וַיֶּאֱסֹר אֶת רִכְבּוֹ, וְלֹא הָיָה לוֹ כַּמָּה עֲבָדִים, אֶלָּא שִׂנְאָה מְקַלְקֶלֶת הַשּׁוּרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תָּבוֹא חֲבָשָׁה וְתַעֲמֹד עַל חֲבָשָׁה, תָּבוֹא חֲבָשָׁה שֶׁחָבַשׁ אַבְרָהָם אָבִינוּ לֵילֵךְ וְלַעֲשׂוֹת רְצוֹנוֹ שֶׁל מָקוֹם שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר (בראשית כב, י): וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וגו', וְתַעֲמֹד עַל חֲבָשָׁה שֶׁחָבַשׁ בִּלְעָם לֵילֵךְ וּלְקַלֵּל אֶת יִשְׂרָאֵל. תָּבוֹא אֲסָרָה שֶׁאָסַר יוֹסֵף לִקְרַאת אָבִיו, וְתַעֲמֹד עַל אֲסָרָה שֶׁל פַּרְעֹה שֶׁהָיָה הוֹלֵךְ לִרְדֹף אֶת יִשְׂרָאֵל, תָּנֵי רַבִּי יִשְׁמָעֵאל תָּבוֹא חֶרֶב יַד שֶׁעָשָׂה אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ, וְתַעֲמֹד עַל חֶרֶב יַד שֶׁאָמַר פַּרְעֹה (שמות טו, ט): אָרִיק חַרְבִּי. (בראשית כב, ג): וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ, אָמַר רַבִּי אַבָּהוּ שְׁנֵי בְּנֵי אָדָם נָהֲגוּ בְּדֶרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל, אַבְרָהָם, שֶׁנֶּאֱמַר: וַיִּקַּח אֶת שְׁנֵי נְעָרָיו. שָׁאוּל, (שמואל א כח, ח): וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ. (בראשית כב, ג): וַיְבַקַּע עֲצֵי עֹלָה, רַבִּי חִיָּא בַּר יוֹסֵי בְּשֵׁם רַבִּי מְיָאַשָׁא וְתָנֵי לָהּ בְּשֵׁם רַבִּי בְּנָיָה, בִּשְׂכַר שְׁתֵּי בְּקִיעוֹת שֶׁבָּקַע אַבְרָהָם אָבִינוּ עֲצֵי עוֹלָה זָכָה לְהִבָּקַע הַיָּם לִפְנֵי בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וַיְבַקַּע עֲצֵי עֹלָה, וְנֶאֱמַר לְהַלָּן (שמות יד, כא): וַיִבָּקְעוּ הַמָּיִם. אָמַר רַבִּי לֵוִי דַּיֶּיךָּ עַד כֹּה, אֶלָּא אַבְרָהָם לְפִי כֹחוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי כֹחוֹ, (בראשית כב, ג): וַיָּקָם וַיֵּלֶךְ אֶת הַמָּקוֹם, נִתַּן לוֹ שְׂכַר קִימָה וּשְׂכַר הֲלִיכָה. 69.7. וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ <>(בראשית כח, טז)<>, רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. <>(בראשית כח, טז)<>: וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. <>(בראשית כח, יז)<>: וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר <>(תהלים סח, לו)<>: נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר <>(איכה ה, יז)<>: עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר <>(תהלים קמז, יג)<>: כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ. 69.7. וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ (בראשית כח, טז), רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. (בראשית כח, טז): וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. (בראשית כח, יז): וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר (איכה ה, יז): עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר (תהלים קמז, יג): כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ. | 33.3. " |
|
178. Lucian, The Passing of Peregrinus, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298 | 13. In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them. 13. In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them. |
|
| 179. Pliny The Younger, Letters, 2.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 308 |
| 180. Pliny The Younger, Letters, 2.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, women/women elders in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 308 |
| 181. Hippolytus, Refutation of All Heresies, 7.30.3-7.30.4, 7.31.1-7.31.2, 10.19.1-10.19.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath, fasting on sabbath Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296 |
| 182. Clement of Alexandria, Christ The Educator, 2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 321 |
183. Lucian, Cynicus, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302 | 5. Cy. If so, it is for you to explain why you blame me and depreciate my lifestyle and call it miserable.Ly. Easily explained. Nature (which you honour) and the Gods have given us the earth, and brought all sorts of good things out of it, providing us with abundance not merely for our necessities, but for our pleasures. But then you abstain from all or nearly all of it, and utilize these good things no more than the beasts. Your drink is water, just like theirs. You eat what you pick up, like a dog, and the dog's bed is as good as yours. Straw is enough for either of you. Then your clothes are no more presentable than a beggar's. Now, if this sort of content lifestyle is to pass for wisdom, God must have been all wrong in making sheep woolly, filling grapes with wine, and providing all our infinite variety of oil, honey, and the rest, that we might have food of every sort, pleasant drink, money, soft beds, fine houses, all the wonderful paraphernalia of civilization, in fact. The productions of art are God's gifts to us too. To live without all these would be miserable enough even if one could not help it, as prisoners cannot, for instance. It is far more so if the withholding of pleasure is forced upon a man by himself - it is then sheer madness. |
|
| 184. Anon., Mekhilta Derabbi Yishmael, neziqin 9 9, neziqin 8 8, Bo (Pisha).1, Beshalah.1, wa-yassa 6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 57 |
| 185. Aelian, Varia Historia, 12.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 |
186. Anon., Sifre Deuteronomy, 306, 46, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 | 343. (Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocate's standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the king's praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: ( |
|
| 187. Babylonian Talmud, Menachot, 110a, 64a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 95 |
188. Diogenes Laertius, Lives of The Philosophers, 6.9, 7.110-7.111 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sabbath and the therapeutae, women/women elders in •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 302, 304 | 7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. |
|
189. Babylonian Talmud, Qiddushin, 70a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 66| 70a. לא תאכל,גירי וחרורי מנלן אמר רב חסדא דאמר קרא (עזרא ו, כא) וכל הנבדל מטומאת גויי הארץ אליהם,ממזרי מנלן דכתיב (נחמיה ב, י) וישמע סנבלט החרוני וטוביה העבד העמוני וכתיב (נחמיה ו, יח) כי רבים ביהודה בעלי שבועה לו כי חתן הוא לשכניה בן ארח ויהוחנן בנו לקח את בת משלם בן ברכיה קסבר עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,הניחא למ"ד הולד ממזר אלא למאן דאמר הולד כשר מאי איכא למימר ותו ממאי דהוו ליה בני דילמא לא הוו ליה בני ותו ממאי דהכא הוו להו וסליקו דילמא התם הוו,אלא מהכא (נחמיה ז, סא) ואלה העולים מתל מלח תל חרשא כרוב אדון ואמר ולא יכלו להגיד בית אבותם וזרעם אם מישראל הם תל מלח אלו בני אדם שדומים מעשיהם למעשה סדום שנהפכה לתל מלח תל חרשא זה שקורא אבא ואמו משתקתו,ולא יכלו להגיד בית אבותם וזרעם אם מישראל הם זה הוא אסופי שנאסף מן השוק כרוב אדון ואמר אמר רבי אבהו אמר אדון אני אמרתי יהיו ישראל לפני חשובים ככרוב והם שמו עצמם כנמר איכא דאמרי אמר רבי אבהו אמר אדון אע"פ ששמו עצמם כנמר הן חשובים לפני ככרוב,אמר רבה בר בר חנה כל הנושא אשה שאינה הוגנת לו מעלה עליו הכתוב כאילו חרשו לכל העולם כולו וזרעו מלח שנאמר (נחמיה ז, סא) ואלה העולים מתל מלח תל חרשא,אמר רבה בר רב אדא אמר רב כל הנושא אשה לשום ממון הויין לו בנים שאינן מהוגנים שנאמר (הושע ה, ז) בה' בגדו כי בנים זרים ילדו,ושמא תאמר ממון פלט תלמוד לומר (הושע ה, ז) עתה יאכלם חדש את חלקיהם ושמא תאמר חלקו ולא חלקה תלמוד לומר חלקיהם ושמא תאמר לזמן מרובה ת"ל חדש מאי משמע אמר רב נחמן בר יצחק חדש נכנס וחדש יצא וממונם אבד,ואמר רבה בר רב אדא ואמרי לה אמר רבי סלא אמר רב המנונא כל הנושא אשה שאינה הוגנת לו אליהו כופתו והקב"ה רוצעו ותנא על כולם אליהו כותב והקב"ה חותם אוי לו לפוסל את זרעו ולפוגם את משפחתו ולנושא אשה שאינה הוגנת לו אליהו כופתו והקב"ה רוצעו,וכל הפוסל פסול ואינו מדבר בשבחא לעולם ואמר שמואל במומו פוסל,ההוא גברא דמנהרדעא דעל לבי מטבחיא בפומבדיתא אמר להו הבו לי בישרא אמרו ליה נטר עד דשקיל לשמעיה דרב יהודה בר יחזקאל וניתיב לך אמר מאן יהודה בר שויסקאל דקדים לי דשקל מן קמאי אזלו אמרו ליה לרב יהודה שמתיה אמרו רגיל דקרי אינשי עבדי אכריז עליה דעבדא הוא,אזל ההוא אזמניה לדינא לקמיה דרב נחמן אייתי פיתקא דהזמנא אזל רב יהודה לקמיה דרב הונא אמר ליה איזיל או לא איזיל אמר ליה מיזל לא מיבעי לך למיזל משום דגברא רבה את אלא משום יקרא דבי נשיאה קום זיל,אתא אשכחיה דקעביד מעקה אמר ליה לא סבר לה מר להא דאמר רב הונא בר אידי אמר שמואל כיון שנתמנה אדם פרנס על הצבור אסור בעשיית מלאכה בפני שלשה א"ל פורתא דגונדריתא הוא דקא עבידנא א"ל מי סניא מעקה דכתיב באורייתא או מחיצה דאמור רבנן,א"ל יתיב מר אקרפיטא א"ל ומי סני ספסל דאמור רבנן או איצטבא דאמרי אינשי א"ל ליכול מר אתרונגא אמר ליה הכי אמר שמואל כל האומר אתרונגא תילתא ברמות רוחא או אתרוג כדקריוה רבנן או אתרוגא דאמרי אינשי אמר ליה לישתי מר אנבגא אמר ליה מי סני איספרגוס דקריוה רבנן או אנפק דאמרי אינשי,אמר ליה תיתי דונג תשקינן אמר ליה הכי אמר שמואל אין משתמשים באשה קטנה היא בפירוש אמר שמואל אין משתמשים באשה כלל בין גדולה בין קטנה,נשדר ליה מר שלמא לילתא א"ל הכי אמר שמואל קול באשה ערוה אפשר ע"י שליח א"ל הכי אמר שמואל | 70a. she may not eat.,§ The mishna teaches that converts and emancipated slaves ascended from Babylonia. The Gemara asks: From where do we derive this? Rav Ḥisda says: As the verse states with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: “And the children of Israel who had come back from the exile ate, and all such as had separated themselves to them from the impurity of the nations of the land to seek the Lord, the God of Israel, did eat” (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned “the impurity of the nations of the land,” i.e., idolatry, joined Ezra.,The mishna taught that mamzerim were among those who ascended from Babylonia. The Gemara asks: From where do we derive this? The Gemara answers: As it is written: “And Sanballat the Horonite and Tobiah the servant, the Ammonite, heard” (Nehemiah 2:19), and elsewhere it is written with regard to Tobiah the Ammonite: “For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah” (Nehemiah 6:18). The Gemara proceeds to explain: This tanna holds that in the case of a gentile or a slave who engaged in sexual intercourse with a Jewish woman, the offspring is a mamzer. Since Tobiah the Ammonite, a gentile, married a Jewish woman, as did his son, there were clearly mamzerim among those who ascended.,The Gemara asks: This works out well according to the one who says that in that case the offspring is a mamzer. But according to the one who says that the lineage of the offspring is unflawed and has the status of the mother, what can be said? And furthermore, from where is it clear that Jehoha had offspring from this wife? Perhaps he did not have offspring, and it is possible that there were no mamzerim. And furthermore, even if they did have offspring, from where is it clear that they had offspring here, in Babylonia, who then ascended to Eretz Yisrael? Perhaps they were there, in Eretz Yisrael, all the time, as they may have been one of the families that was not exiled to Babylonia, and therefore they cannot be used as the proof that mamzerim ascended from Babylonia.,Rather, the proof that mamzerim were among those who ascended from Babylonia is from here: “And these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers’ houses, nor their offspring, whether they were of Israel” (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: “Tel Melah”; these are people whose licentious actions were similar to the act of Sodom, which was turned into a mound of salt [tel melaḥ]. “Tel Harsha”; this is referring to one who calls a man father, and his mother silences him, as the word ḥarsha is similar to maḥarishto, meaning: Silences him. In any event, the statement that there were those who acted licentiously, as did the people of Sodom, means that there were mamzerim among them.,The Gemara continues with its explication of the verse: “But they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”; this is referring to a foundling who is gathered from the marketplace. Such a person does not even know if he is Jewish, as he has no knowledge of his parents. With regard to the names “Cherub, Addon, and Immer,” Rabbi Abbahu says that these terms should be expounded as follows: The Master [Adon], God, said: I said that the Jewish people shall be as important before Me as a cherub, but they made themselves impudent as a leopard [namer]. There are those who say a different version: Rabbi Abbahu said: The Master [Adon] said that although they made themselves as a leopard [namer], they are as important before Me as a cherub.,§ Explicating the same verse, Rabba bar bar Ḥana says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, the verse ascribes him blame as though he plowed [ḥarash] all of the entire world and sowed it with salt [melaḥ], as it is stated with regard to those of flawed lineage who ascended from Babylonia: “And these were they that ascended from Tel Melah, Tel Harsha.”,Rabba bar Rav Adda says that Rav says: In the case of anyone who marries a woman of flawed lineage only for the sake of money, he will have offspring who will act inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children; now shall the new moon devour them with their portions” (Hosea 5:7).,Rabba bar Rav Adda explains the verse: And lest you say that at least the money that they received as dowry was spared, although they suffer from the acts of their offspring, the verse states: “Now shall the new moon devour them with their portions,” meaning their property shall be consumed in a single month. And lest you say his portion will be lost but not the portion of his wife, the verse states “their portions” in the plural. And lest you say this will occur after a long time, but in the interim he will benefit from the money, the verse states: “The new moon.” The Gemara asks: From where may it be inferred that their money will be lost immediately? Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is already lost. In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money.,And Rabba bar Rav Adda says, and some say Rabbi Salla says that Rav Hamnuna says: In the case of anyone who marries a woman who is not suited for him to marry due to her lineage, Elijah binds him in the manner that those liable to receive lashes are bound, and the Holy One, Blessed be He, straps him. And a Sage taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs the following: Woe to he who disqualifies his offspring, and who brings a flaw to his family lineage, and who marries a woman who is not halakhically suited for him to marry. Elijah binds him and the Holy One, Blessed be He, straps him.,He further said: And anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication that one’s lineage is flawed is that he never speaks in praise of others. And Shmuel says: If one habitually claims that others are flawed, he disqualifies himself with his own flaw. The flaw he accuses them of having is in fact the one that he has.,§ The Gemara recounts a related incident: There was a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken his meat, and then we will give it to you. The man said to them in anger: Who is this Yehuda bar Sheviske’el, a derogatory name for a glutton for meat, that he should precede me, that he should take before me? They went and told Rav Yehuda what the man had said. Rav Yehuda excommunicated him, in accordance with the halakha of one who disparages a Torah scholar. They also said to him that the same man was in the habit of calling people slaves. Rav Yehuda proclaimed about him that he is a slave and may not marry a Jew.,The Gemara continues the story: That man went and summoned Rav Yehuda to judgment before Rav Naḥman, who was a judge in Neharde’a. When the summons arrived in Pumbedita, Rav Yehuda went before Rav Huna to seek his council. Rav Yehuda said to him: Should I go or should I not go? Rav Huna said to him: As for the obligation to go, you are not required to go, since you are a great man and therefore are not under the jurisdiction of Rav Naḥman’s court. But due to the honor of the Exilarch’s house, as Rav Naḥman was the son-in-law of the Exilarch, get up and go.,Rav Yehuda arrived in Neharde’a and found Rav Naḥman constructing a parapet. Rav Yehuda said to Rav Naḥman: Does the Master not hold in accordance with that halakha that Rav Huna bar Idi says that Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three people, so that he not belittle the honor of his position? Rav Naḥman said to him: It is merely a little fence [gundarita] that I am constructing. Rav Yehuda said to him: Is the term ma’akeh, which is written in the Torah, or the corresponding term meḥitza, which the Sages said, distasteful to you? Why do you use a term that is used by neither the Torah nor the Sages?,During their meeting, Rav Naḥman said to him: Let the Master sit on the bench [karfita]. Rav Yehuda said to him: Is the term safsal, which the Sages said, or the word itzteva, which common people say, distasteful to you? Why are you using uncommon terms? Rav Naḥman then said to him: Let the Master eat a citron [etronga]. Rav Yehuda said to him: This is what Shmuel said: Anyone who says etronga demonstrates one-third of a haughtiness of spirit. Why? He should either say etrog, as the Sages called it, or etroga, as common people say in Aramaic. Saying etronga is a sign of snobbery, as it was employed by the aristocratic class. He subsequently said to him: Let the Master drink a cup [anbaga] of wine. Rav Yehuda said to him: Is the term ispargus, as the Sages called it, or anpak, as common people say, distasteful to you?,Later on, Rav Naḥman said to him: Let my daughter Donag come and pour us drinks. Rav Yehuda said to him: This is what Shmuel says: One may not make use of a woman for a service such as this. Rav Naḥman replied: She is a minor. Rav Yehuda retorted: Shmuel explicitly says: One may not make use of a woman at all, whether she is an adult or a minor.,Later on, Rav Naḥman suggested: Let the Master send greetings of peace to my wife Yalta. Rav Yehuda said to him: This is what Shmuel says: A woman’s voice is considered nakedness, and one may not speak with her. Rav Naḥman responded: It is possible to send your regards with a messenger. Rav Yehuda said to him: This is what Shmuel says: |
|
| 190. Iamblichus, Life of Pythagoras, 100, 107-115, 64-67, 97-98, 149 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 |
| 191. Eusebius of Caesarea, Preparation For The Gospel, 9.4, 13.12.9-13.12.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in •sabbath of sabbaths, sacred event stage in •sabbath of sabbaths, significance in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 268, 344 |
192. Porphyry, On Abstinence, 4.6, 4.6.8-4.6.9, 4.8, 4.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sabbath, food and fasting •sabbath of sabbaths, festive dinners •sanctuary, use for sabbath meetings •sabbath and the therapeutae, women/women elders in •sabbath and the therapeutae, music, singing and dancing in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 173, 204, 302, 303, 321 | 4.6. Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose sanctuaries, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in sanctuaries, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], [116] having relinquished every other employment, and human labours, gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the [117] nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. 4.6. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. |
|
193. Porphyry, Life of Pythagoras, 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sabbath and the therapeutae, music, singing and dancing in •sabbath and the therapeutae, president/speaker in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 348 | 12. In Egypt he lived with the priests, and learned the language and wisdom of the Egyptians, and three kinds of letters, the epistolic, the hieroglyphic, and symbolic, whereof one imitates the common way of speaking, while the others express the sense by allegory and parable. In Arabia he conferred with the King. In Babylon he associated with the other Chaldeans, especially attaching himself to Zabratus, by whom he was purified from the pollutions of this past life, and taught the things which a virtuous man ought to be free. Likewise he heard lectures about Nature, and the principles of wholes. It was from his stay among these foreigners that Pythagoras acquired the greater part of his wisdom. |
|
| 194. Pseudo Clementine Literature, Homilies, 1.9.1-1.9.2, 2.4.2-2.4.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •happiness, and the sabbath Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 66 |
195. Eusebius of Caesarea, Ecclesiastical History, 4.11.2, 4.17.2, 5.13.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sabbath, fasting on sabbath Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296 | 4.11.2. These words are found in the third book of the work Against Heresies. And again in the first book he speaks as follows concerning Cerdon: A certain Cerdon, who had taken his system from the followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but the latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies. 5.13.4. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. of these, Syneros is the leader and chief, as those who defend his teaching say. |
|
| 196. Babylonian Talmud, Zevahim, 47a, 2b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 138 |
| 197. Babylonian Talmud, Horayot, 4a, a, 4 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 207, 210, 212 |
198. Babylonian Talmud, Yevamot, 52b, 34b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 64| 34b. והא תמר בביאה ראשונה איעברא א"ל תמר באצבע מעכה דאמר רבי יצחק כל מועכות של בית רבי תמר שמן ולמה נקרא שמן תמר ע"ש תמר שמעכה באצבעה והא הוו ער ואונן ער ואונן שמשו שלא כדרכן,מיתיבי כל עשרים וארבעה חדש דש מבפנים וזורה מבחוץ דברי ר' אליעזר א"ל הללו אינו אלא כמעשה ער ואונן,כמעשה ער ואונן ולא כמעשה ער ואונן כמעשה ער ואונן דכתיב (בראשית לח, ט) והיה אם בא אל אשת אחיו ושחת ארצה ולא כמעשה ער ואונן דאילו התם שלא כדרכה והכא כדרכה,בשלמא אונן דכתיב ביה ושחת ארצה אלא ער מנלן אמר רב נחמן בר יצחק דכתיב (בראשית לח, י) וימת גם אותו אף הוא באותו מיתה מת בשלמא אונן משום לא לו יהיה הזרע אלא ער מ"ט עבד הכי כדי שלא תתעבר ויכחיש יפיה,ת"ר (ויקרא טו, כד) אותה פרט לכלה דברי רבי יהודה וחכ"א פרט לשלא כדרכה אמר ליה הון בריה דרב נחמן לרב נחמן לימא קא סבר רבי יהודה התורה חסה על תכשיטי כלה אמר ליה לפי שאין אשה מתעברת מביאה ראשונה,במאי קמיפלגי רבנן סברי שכבת זרע פרט להעראה אותה פרט לשלא כדרכה ורבי יהודה סבר שלא כדרכה והעראה משכבת זרע נפקא אותה פרט לכלה,כי אתא רבין א"ר יוחנן כל ששהתה אחר בעלה עשר שנים ונשאת שוב אינה יולדת אמר רב נחמן לא שנו אלא שאין דעתה להנשא אבל דעתה להנשא מתעברת אמר ליה רבא לבת רב חסדא קא מרנני רבנן אבתריך אמרה ליה אנא דעתאי עלך הואי,ההיא דאתיא לקמיה דרב יוסף אמרה לו ר' אנא שהיתי אחר בעלי עשר שנים וילדתי א"ל בתי אל תוציאי לעז על דברי חכמים אמרה ליה לנכרי נבעלתי,אמר שמואל וכולן צריכות להמתין שלשה חדשים חוץ מגיורת ומשוחררת קטנה אבל קטנה בת ישראל צריכה להמתין ג' חדשים,ובמאי אי במיאון והאמר שמואל דלא בעיא ואי בגט האמרה שמואל חדא זימנא דאמר שמואל מיאנה בו אינה צריכה להמתין שלשה חדשים נתן לה גט צריכה להמתין שלשה חדשים אלא בזנות | 34b. But didn’t Tamar become pregt from the first act of intercourse, despite the fact that she was a virgin at the time of her sexual act with Judah? Rav Naḥman said: Tamar broke her hymen with her finger prior to intercourse, and it is due to this that she became pregt from the first act of intercourse, as Rabbi Yitzḥak said: All of those women from the household of Rabbi Yehuda HaNasi who break their hymens are named Tamar by nickname. And why are they named Tamar? They are called this on account of Tamar, who broke her hymen with her finger. The Gemara wonders about the proof from Tamar itself: But weren’t there Er and O, her previous husbands, who presumably engaged in sexual intercourse with her? The Gemara responds: Er and O engaged in sexual intercourse in an atypical manner, i.e., anal intercourse, and therefore she was still a virgin.,The Gemara raises an objection from a baraita: After a woman gives birth, her husband penetrates inside and spills his semen outside for the entire twenty-four months during which the baby is breastfeeding, so that his wife not become pregt, as that would terminate her milk production and the child might die. This is the statement of Rabbi Eliezer. They said to him: These acts are nothing other than acts similar to those of Er and O, which are prohibited. Regardless, it can be deduced from here that Er and O engaged in normative sexual intercourse with Tamar, only they did not fully complete the sexual act.,The Gemara answers: The Tosefta actually means that what they did was similar to the act of Er and O in some ways, but not similar to the act of Er and O in other ways. The Gemara elaborates: It was similar to the act of Er and O in that there was a spilling of semen, as it is written: “And it came to pass when he had intercourse with his brother’s wife, that he spilled it on the ground” (Genesis 38:9). Yet it was not similar to the act of Er and O, as there Er and O engaged in sexual intercourse in an atypical manner, i.e., anal intercourse, while here the Tosefta is referring to sexual intercourse in a typical manner.,The Gemara continues to clarify what took place: Granted, O engaged in unnatural sexual intercourse with her, as it is written with regard to his act: “That he spilled it on the ground” (Genesis 38:9). However, from where do we derive that Er engaged in unnatural sexual intercourse with her? Rav Naḥman bar Yitzḥak said: As it is written with regard to O: “And He slew him also” (Genesis 38:10). This indicates that he, too, died the same death for performing the same transgression as his brother. The Gemara asks: Granted, O engaged in anal intercourse because he did not want Tamar to give birth as “he knew that the seed would not be his” (Genesis 38:9). However, with regard to Er, what is the reason he acted in this way? The Gemara responds: He did so in order that she not become pregt and become less beautiful as a result of her pregcy.,The Sages taught: The verse states: “And the woman, with whom a man shall lie giving seed, they shall both bathe themselves in water, and be unclean until the evening” (Leviticus 15:18). The extra term “with whom” comes to exclude a bride who does not become ritually impure; this is the statement of Rabbi Yehuda. And the Rabbis say: It excludes the case of sexual intercourse performed in an atypical manner. Hon, son of Rav Naḥman, said to Rav Naḥman: Shall we say that Rabbi Yehuda holds: The Torah spared a bride’s adornments, including her make-up, and therefore exempted her from submersion in water, as that might cause them ruin? Rav Naḥman said to him: That is not the reason. Rather, it is because a woman does not become pregt from the first act of intercourse. Therefore, that act of intercourse would not cause ritual impurity, as it is not considered intercourse that can result in the implanting of seed.,The Gemara asks: With regard to what do Rabbi Yehuda and the Rabbis disagree? The Rabbis hold that the phrase “giving seed” excludes the initial stage of intercourse, during which there is no emission of semen. And the extra phrase “with whom” excludes intercourse that is performed in an atypical way. Rabbi Yehuda, on the other hand, holds that the exclusion of both atypical sexual intercourse and the initial stage of intercourse were derived from the phrase “giving seed,” as neither of these are sexual acts that might bring about the birth of a seed, i.e., a child. The phrase “with whom” then excludes a bride.,On the topic of intercourse that cannot result in conception, the Gemara relates the following: When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: Any woman who waits after her husband has died or divorced her for ten years without intercourse and is then married can no longer bear children. Rav Naḥman said: They taught this principle only with regard to cases where she did not intend to get married at a later time, but if she intended to get married at some point, she can become pregt later on. Rava said to his wife, the daughter of Rav Ḥisda: The Sages are gossiping about you. From the time she was widowed from her first husband until the time that she was married to Rava, more than ten years passed, yet she bore him children. It seemed as though she had engaged in intercourse in the meantime. She said to him: My mind was on you. Indeed, it is told that already as a young girl she prophesized that she would marry Rava.,The Gemara relates: A certain woman who came before Rav Yosef said to him: My teacher, I waited after my husband’s death for ten years, and nevertheless I gave birth. He said to her: My daughter, do not cast aspersions on the statement of the Sages. She said to him in confession: I had sexual intercourse with a gentile during those ten years.,§ Shmuel said: And all of those women who had sexual intercourse, and there is therefore a concern that they might be pregt, must wait three months before marrying so as to differentiate between a child born from the previous intercourse and a child born from this marriage, except for a female convert who is a minor and a female released slave who is a minor. Although it is possible that they had sexual intercourse, they cannot become pregt in any case. However, a female Israelite who was a minor and had intercourse must wait three months like all other women.,The Gemara asks: And with regard to what situation is this statement referring? If it is referring to a minor who was released from her marriage by refusal, as a minor girl who was married to a man by her mother or brothers may refuse to remain married to her husband until reaching majority, but didn’t Shmuel say that she is not required to wait three months? And if it is referring to a woman who received a bill of divorce as a minor, didn’t Shmuel already state this halakha one time? Why would he repeat this ruling, as Shmuel said: A female minor who refused her husband need not wait three months before her second marriage, but if he gave her a bill of divorce, she must wait three months, so as not to make a distinction between an adult divorcée and a minor divorcée. Rather, it must be that this is referring to a female minor who was involved in licentious sexual intercourse. |
|
199. Babylonian Talmud, Megillah, 17b, 29a, 31b, 32a, 26a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 60 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:,| 26a. they may purchase scrolls of the Prophets and the Writings. If they sold scrolls of the Prophets and Writings, they may purchase a Torah scroll.,However, the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, if they sold a Torah scroll, they may not use the proceeds to purchase scrolls of the Prophets and the Writings. If they sold scrolls of the Prophets and Writings, they may not purchase wrapping cloths. If they sold wrapping cloths, they may not purchase an ark. If they sold an ark, they may not purchase a synagogue. If they sold a synagogue, they may not purchase a town square.,And similarly, the same limitation applies to any surplus funds from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item.,Residents of a town who sold the town square may purchase a synagogue with the proceeds. Concerning this mishna, Rabba bar bar Ḥana said that Rabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. Therefore, if it is sold, the residents may use the money from the sale for any purpose.,And Rabbi Menaḥem bar Yosei, what is his reason for claiming that the town square has sanctity? Since the people pray in the town square on communal fast days and on non-priestly watches, it is defined as a place of prayer and as such has sanctity. And the Rabbis, why do they disagree? They maintain that use of the town square is merely an irregular occurrence. Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold a synagogue, they may purchase an ark. The Gemara cites a qualification to this halakha: Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: They taught this only with regard to a synagogue of a village, which is considered the property of the residents of that village. However, with regard to a synagogue of a city, since people come to it from the outside world, the residents of the city are not able to sell it, because it is considered to be the property of the public at large and does not belong exclusively to the residents of the city.,Rav Ashi said: This synagogue of Mata Meḥasya, although people from the outside world come to it, since they come at my discretion, as I established it, and everything is done there in accordance with my directives, if I wish, I can sell it.,The Gemara raises an objection to Rabbi Shmuel bar Naḥmani’s statement, from a baraita: Rabbi Yehuda said: There was an incident involving a synagogue of bronze workers [tursiyyim] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his own needs. The Gemara asks: But wasn’t the synagogue there one of cities, as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: That one was a small synagogue, and it was the bronze workers themselves who built it. Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara raises an objection from another baraita: The verse states with regard to leprosy of houses: “And I put the plague of leprosy in a house of the land of your possession” (Leviticus 14:34), from which it may be inferred: “Your possession,” i.e., a privately owned house, can become ritually impure with leprosy, but a house in Jerusalem cannot become ritually impure with leprosy, as property there belongs collectively to the Jewish people and is not privately owned. Rabbi Yehuda said: I heard this distinction stated only with regard to the site of the Temple alone, but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, but synagogues and study halls in Jerusalem can become ritually impure. Why should this be true given that they are owned by the city? The Gemara answers: Emend the baraita and say as follows: Rabbi Yehuda said: I heard this distinction stated only with regard to a sacred site, which includes the Temple, synagogues, and study halls.,With regard to what principle do the first tanna and Rabbi Yehuda disagree? The first tanna holds that Jerusalem was not apportioned to the tribes, i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion in the dispute between these tanna’im:,One tanna holds that Jerusalem was apportioned to the tribes, as it is taught in a baraita: What part of the Temple was in the tribal portion of Judah? The Temple mount, the Temple chambers, and the Temple courtyards. And what was in the tribal portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies.,And a strip of land issued forth from the portion of Judah and entered into the portion of Benjamin, and upon that strip the altar was built, and the tribe of Benjamin, the righteous, would agonize over it every day desiring to absorb it into its portion, due to its unique sanctity, as it is stated in Moses’ blessing to Benjamin: “He covers it throughout the day, and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. Therefore, Benjamin was privileged by becoming the host [ushpizekhan] of the Divine Presence, as the Holy of Holies was built in his portion.,And this other tanna holds that Jerusalem was not apportioned to the tribes, as it is taught in a baraita: One may not rent out houses in Jerusalem, due to the fact that the houses do not belong to those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. Rabbi Elazar bar Tzadok says: Even beds may not be hired out. Therefore, in the case of the hides of the renter’s offerings that the innkeepers take in lieu of payment, the innkeepers are considered to be taking them by force, as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: Abaye said: Learn from this baraita that it is proper etiquette for a person to leave his wine flask and the hide of the animal that he slaughtered at his inn, i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: Rava said: They taught that there is a limitation on what may be purchased with the proceeds of the sale of a synagogue only when the seven representatives of the town who were appointed to administer the town’s affairs had not sold the synagogue in an assembly of the residents of the town. However, if the seven representatives of the town had sold it in an assembly of the residents of the town, then even | |
|
| 200. Babylonian Talmud, Makkot, 7b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 48, 57 |
| 201. Babylonian Talmud, Ketuvot, 5a, 5b, 6b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 87 |
| 202. Babylonian Talmud, Keritot, 20b, 19b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 48, 57, 64 |
203. Babylonian Talmud, Hulin, 13b, 13a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 64 13a. ואין להן מחשבה,אמר ליה מחשבה גרידתא לא קא מיבעיא ליה כי קא מיבעיא ליה מחשבתו ניכרת מתוך מעשיו,כגון דהוה קיימא עולה בדרום ואתיוה בצפון ושחטה מאי מדאתייא בצפון ושחט איכוין לה או דילמא מקום הוא דלא איתרמי ליה,הא נמי אמרה רבי יוחנן חדא זימנא דתנן המעלה פירותיו לגג מפני הכנימה וירד עליהם טל אינן בכי יותן ואם נתכוין לכך הרי הן בכי יותן,העלום חרש שוטה וקטן אף על פי שנתכוונו לכך אינן בכי יותן מפני שיש להן מעשה ואין להן מחשבה,וא"ר יוחנן ל"ש אלא שלא היפך בהן אבל היפך בהן הרי זה בכי יותן,הכי קא מיבעיא ליה דאורייתא או דרבנן,רב נחמן בר יצחק מתני הכי א"ר חייא בר אבא בעי רבי יוחנן קטן יש לו מעשה או אין לו מעשה,אמר ליה רבי אמי ותיבעי ליה מחשבה מאי שנא מחשבה דלא קא מיבעיא ליה דתנן אין להן מחשבה מעשה נמי לא תיבעי ליה דתנן יש להן מעשה,הכי קא מיבעיא ליה דאורייתא או דרבנן ופשיט יש להן מעשה ואפילו מדאורייתא אין להן מחשבה ואפי' מדרבנן מחשבתו ניכרת מתוך מעשיו מדאורייתא אין לו מדרבנן יש לו,בעא מיניה שמואל מרב הונא מנין למתעסק בקדשים שהוא פסול שנאמר (ויקרא א, ה) ושחט את בן הבקר שתהא שחיטה לשם בן בקר אמר לו זו בידינו היא לעכב מנין (ת"ל) (ויקרא יט, ה) לרצונכם תזבחוהו לדעתכם זבוחו:,| 13a. but they do not have the capacity to effect a halakhic status by means of thought.,Rabbi Ḥiyya bar Abba said to Rabbi Ami: With regard to a case of effecting a halakhic status by means of thought alone, Rabbi Yoḥa does not raise a dilemma. When he raises a dilemma, it is with regard to a case where his thought is discernible from his actions.,For example, in a case where an animal that is brought as a burnt offering was standing in the south of the Temple courtyard and a minor took it to the north of the courtyard, the designated place for its slaughter, and slaughtered it there, what is the halakha? Can one conclude from the fact that he took it to the north and slaughtered it there that he had the intent to slaughter the animal for the sake of a burnt offering; or perhaps he moved the animal to the north because a place did not happen to be available for him in the south?,Rabbi Ami asked: But with regard to this matter, too, Rabbi Yoḥa already said a conclusive resolution one time, as we learned in a mishna (Makhshirin 6:1): In the case of one who takes his produce up to the roof to protect it from insects, and dew fell upon it, the produce is not in the category of the verse: “But when water is placed upon the seed” (Leviticus 11:38), from which it is derived that produce becomes susceptible to ritual impurity only if it is dampened by one of seven liquids and its owner was agreeable to its dampening. And if after taking the produce up to the roof he intended that the produce would be dampened by dew, the produce is in the category of the verse “But when water is placed upon the seed.”,That mishna continues: In a case where a deaf-mute, an imbecile, or a minor took the produce up to the roof, even if they intended that the produce would be dampened by dew, the produce is not in the category of the verse “But when water is placed upon the seed” due to the fact that they have the capacity to perform an action but they do not have the capacity for halakhically effective thought.,And Rabbi Yoḥa says: The tanna taught this halakha only in a case where the minor did not turn them over. But if he turned them over, indicating that he wants them to be dampened by the dew, the produce is in the category of the verse “But when water is placed upon the seed.” Evidently, Rabbi Yoḥa rules that when the intention of a minor is apparent from his actions, it is halakhically effective.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that this is the dilemma that Rabbi Yoḥa raises: In a case where the intent of a minor is clear from his actions, is the fact that his thought is effective by Torah law or by rabbinic law? That is one version of the exchange between Rabbi Ḥiyya bar Abba and Rabbi Ami.,Rav Naḥman bar Yitzḥak teaches their exchange in this manner. Rabbi Ḥiyya bar Abba says that Rabbi Yoḥa raises a dilemma: With regard to a minor, does he have the capacity to perform an action that is halakhically effective or does he not have the capacity to perform such an action?,Rabbi Ami said to Rabbi Ḥiyya bar Abba: And let Rabbi Yoḥa raise this dilemma with regard to the thought of a minor. What is different about the thought of a minor that Rabbi Yoḥa does not raise a dilemma? Is it due to the fact that we learned in a mishna (Kelim 17:15): A deaf-mute, an imbecile, and a minor do not have the capacity for effective thought? With regard to action as well let him not raise this dilemma, as we learned in the same mishna: They have the capacity to perform an action.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that this is the dilemma that Rabbi Yoḥa raises: Is the fact that their actions are effective and their thought is ineffective by Torah law, and a minor’s action would consequently be effective even with regard to the sacrifice of a burnt offering, or is this fact by rabbinic law and it is merely a stringency? And Rabbi Yoḥa resolves the dilemma: They have the capacity to perform an action and it is effective, even by Torah law. But they do not have the capacity for effective thought, even by rabbinic law. Nevertheless, in a case where his thought is apparent from his actions, by Torah law he does not have effective thought, and by rabbinic law he has effective thought.,§ Shmuel asked Rav Huna: From where is it derived with regard to one who acts unawares in the slaughter of sacrificial animals, i.e., he slaughtered without intending to perform the act of slaughter at all, that the offering is disqualified? Rav Huna said to him that it is derived from a verse, as it is stated: “And he shall slaughter the young bull” (Leviticus 1:5), indicating that the slaughter must be for the sake of a young bull, i.e., knowing that he is performing an act of slaughter. Shmuel said to him: we received this as an established halakha already that one must have intent to slaughter the animal ab initio. But from where is it derived that intent to slaughter is indispensable even after the fact? It is derived from a verse, as the verse states: “You shall slaughter it to your will” (Leviticus 19:5), indicating: Slaughter the animal with your intent, i.e., in the form of a purposeful action.,Slaughter performed by a gentile renders the animal an unslaughtered carcass, and the carcass imparts ritual impurity through carrying.,an unslaughtered carcass, yes; an item from which deriving benefit is prohibited, no. Who is the tanna who taught the mishna? Rabbi Ḥiyya, son of Rabbi Abba, said that Rabbi Yoḥa said: It is not in accordance with the opinion of Rabbi Eliezer, as, if it were in accordance with the opinion of Rabbi Eliezer, doesn’t he say: The unspecified thought of a gentile is for idol worship.,Rabbi Ami said that this is what the mishna is teaching: Slaughter performed by a gentile renders the animal an unslaughtered carcass, but slaughter performed by a heretic is for the sake of idol worship. The Gemara notes: We learn from an inference in the mishna that which the Sages taught explictly in a baraita: Slaughter performed by a heretic is for the sake of idol worship and deriving benefit from it is prohibited, the halakhic status of his bread is that of the bread of a Samaritan, the status of his wine is that of wine used for a libation in idol worship, his sacred scrolls that he writes are the scrolls of sorcerers and it is a mitzva to burn them, his produce is untithed produce even if he separated teruma and tithes, and some say: Even | |
|
204. Babylonian Talmud, Rosh Hashanah, 29b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 82 29b. ברכת הלחם של מצה וברכת היין של קידוש היום מהו כיון דחובה הוא מפיק או דלמא ברכה לאו חובה היא,ת"ש דאמר רב אשי כי הוינן בי רב פפי הוה מקדש לן וכי הוה אתי אריסיה מדברא הוה מקדש להו,ת"ר לא יפרוס אדם פרוסה לאורחין אלא אם כן אוכל עמהם אבל פורס הוא לבניו ולבני ביתו כדי לחנכן במצות ובהלל ובמגילה אף על פי שיצא מוציא:,| 29b. With regard to the blessing over bread that is recited before eating matza at the Passover seder and the blessing over wine recited as part of the sanctification of the day of Shabbat or a Festival, what is the halakha? The Gemara analyzes the question: Do we say that since there is an obligation to recite these blessings due to the mitzva involved, therefore one can discharge the obligation for others, even if he himself has already fulfilled his obligation? Or perhaps we say that the blessing itself is not an obligation, but rather the obligation lies in the eating and drinking, and the blessing is recited over one’s physical enjoyment; therefore, if he already fulfilled his own obligation, he cannot recite the blessing for others, as he derives no pleasure at this time.,The Gemara answers: Come and hear an answer to this question from what Rav Ashi said: When we were studying in the school of Rav Pappi, he would recite kiddush for us, and when his tets would arrive from the field he would recite kiddush once again on their behalf. Therefore, it is clear that one may recite kiddush on behalf of others, including the blessing that is recited over the wine, even if he himself has already fulfilled his own obligation.,The Sages taught in a baraita: One should not break bread and recite a blessing for guests unless he is eating with them, so that he is obligated to recite a blessing for himself. But he may break bread for his children and for the other members of his household and recite the blessing, in order to educate them to perform the mitzvot, so that they know how to recite a blessing. And with regard to hallel and the Scroll of Esther, the halakha is that even if he already fulfilled his obligation, he can still discharge the obligation of others.,,Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥa ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. They said to him: He instituted the practice both in Yavne and in any place where there is a court.,The mishna adds: And Jerusalem in earlier times had this additional superiority over Yavne after Rabban Yoḥa ben Zakkai instituted this practice, for in any city whose residents could see Jerusalem and hear the sounding of the shofar from there, and which was near to Jerusalem and people could come to Jerusalem from there, they would sound the shofar there as well, as it was considered part of Jerusalem. But in Yavne they would sound the shofar only in the court itself, not in the surrounding cities.,From where are these matters; from where is it derived that the shofar is not sounded on Shabbat? Rabbi Levi bar Laḥma said that Rabbi Ḥama bar Ḥanina said: One verse says, with regard to Rosh HaShana: “A solemn rest, a memorial of blasts” (Leviticus 23:24), which indicates that one should merely remember the shofar without actually sounding it. And another verse says: “It is a day of blowing for you” (Numbers 29:1), i.e., a day on which one must actually sound the shofar. This apparent contradiction is not difficult: Here, the verse in which the shofar is only being remembered but not sounded, is referring to a Festival that occurs on Shabbat; there, the verse in which the shofar is actually sounded, is referring to a Festival that occurs on a weekday.,Rava said: This explanation is difficult, for if the distinction between Shabbat and the rest of the week applies by Torah law, how does one sound the shofar on Shabbat in the Temple? If it is prohibited to sound the shofar on Shabbat, it should be prohibited everywhere. And furthermore, there is an additional problem with this explanation: Although the Sages prohibited sounding a shofar and playing other musical instruments on Shabbat, by Torah law sounding a shofar is not a prohibited labor on Shabbat such that a verse is necessary to exclude it when Rosh HaShana occurs on Shabbat.,The Gemara cites a proof for this last claim: As a Sage of the school of Shmuel taught in a baraita, with regard to the verse that prohibits performing prohibited labor on Festivals: “Any prohibited labor of work you shall not perform” (Numbers 29:1). This comes to exclude from the category of prohibited labors the sounding of the shofar and the removal of bread from the oven, each of which is a skill and not a labor, and therefore they are not included in the category of prohibited labor. Apparently, sounding the shofar is not prohibited by Torah law.,Rather, Rava said: By Torah law one is permitted to sound the shofar on Rosh HaShana even on Shabbat, and it was the Sages who decreed that it is prohibited. This is in accordance with the opinion of Rabba, as Rabba said: All are obligated to sound the shofar on Rosh HaShana, but not all are experts in sounding the shofar. Therefore, the Sages instituted a decree that the shofar should not be sounded on Shabbat, lest one take the shofar in his hand and go to an expert to learn how to sound it or to have him sound it for him, and due to his preoccupation he might carry it four cubits in the public domain, which is a desecration of Shabbat.,The Gemara comments: And this is also the reason for the rabbinical decree that the palm branch [lulav] may not be taken on Shabbat, and this is likewise the reason for the decree that the Megilla of Esther may not be read on Shabbat. The Sages were concerned that one might carry the lulav or the Megilla four cubits in the public domain to take it to an expert who will teach him the proper manner to perform these mitzvot.,§ The mishna taught: After the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that the people should sound the shofar even on Shabbat in every place where there is a court of twenty-three judges. The background to this decree is related in greater detail in a baraita, as the Sages taught: Once Rosh HaShana occurred on Shabbat, and all the cities gathered at the Great Sanhedrin in Yavne for the Festival prayers. Rabban Yoḥa ben Zakkai said to the sons of Beteira, who were the leading halakhic authorities of the generation: Let us sound the shofar, as in the Temple. They said to him: Let us discuss whether or not this is permitted.,He said to them: First let us sound it, and afterward, when there is time, let us discuss the matter. After they sounded the shofar, the sons of Beteira said to Rabban Yoḥa ben Zakkai: Let us now discuss the issue. He said to them: The horn has already been heard in Yavne, and one does not refute a ruling after action has already been taken. There is no point in discussing the matter, as it would be inappropriate to say that the community acted erroneously after the fact.,§ The mishna further stated that Rabbi Elazar said: Rabban Yoḥa ben Zakkai instituted this practice only in Yavne. They said to him: He instituted the practice both in Yavne and in any place where there is a court. The Gemara asks: This last statement of the Rabbis: They said to him, etc.; is the same as the opinion of the first tanna of the mishna. Why did the mishna repeat this opinion?,The Gemara answers: The practical difference between the opinion of the first tanna and the opinion of the Rabbis who issued that last statement is with regard to a temporary court, i.e., one that is not fixed in a certain place. According to the opinion of the first tanna, the shofar is sounded there as well, whereas according to the opinion of the Rabbis who responded to Rabbi Elazar, the shofar is sounded only in a place where there is a permanent court, similar to that in Yavne.,§ The mishna taught that they said to him: He instituted the practice both in Yavne and in any place where there is a court. Rav Huna said: | |
|
205. Babylonian Talmud, Hagigah, 12b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 138| 12b. את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה' חסדו ומה טעם יומם יצוה ה' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה [וסערה] ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב [דניאל ב, כב] הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא | 12b. Why do I need “and the earth” [et ha’aretz]? To teach that heaven preceded earth in the order of Creation. The next verse states: “And the earth was unformed and void” (Genesis 1:2). The Gemara asks: After all, the Bible began with heaven first; what is different about the second verse? Why does the Bible recount the creation of earth first in the second verse? The Sage of the school of Rabbi Yishmael taught: This can be explained by a parable of a flesh-and-blood king who said to his servants: Rise early and come to my entrance. He arose and found women and men waiting for him. Whom does he praise? Those who are unaccustomed to rising early but yet rose early, the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ It is taught in a baraita: Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; who stand and know not upon what they stand. He clarifies: Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” (Job 9:6). These pillars are positioned upon water, as it is stated: “To Him Who spread forth the earth over the waters” (Psalms 136:6). These waters stand upon mountains, as it is stated: “The waters stood above the mountains” (Psalms 104:6). The mountains are upon the wind, as it is stated: “For behold He forms the mountains and creates the wind” (Amos 4:13). The wind is upon a storm, as it is stated: “Stormy wind, fulfilling His word” (Psalms 148:8). The storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. And some say: There are seven pillars, as it is stated: “She has hewn out her seven pillars” (Proverbs 9:1). Rabbi Elazar ben Shammua says: The earth rests on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” (Proverbs 10:25).,§ Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” (Deuteronomy 10:14), indicating that there is a heaven above our heaven.,Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. The Gemara proceeds to explain the role of each firmament: Vilon, curtain, is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [Vilon], and spreads them out as a tent to dwell in” (Isaiah 40:22). Rakia, firmament, is the one in which the sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [Rakia] of the heaven” (Genesis 1:17). Sheḥakim, heights, is the one in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights [Shehakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven” (Psalms 78:23–24).,Zevul, abode, is the location of the heavenly Jerusalem and the heavenly Temple, and there the heavenly altar is built, and the angel Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of Zevul for You, a place for You to dwell forever” (I Kings 8:13). And from where do we derive that Zevul is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode [Zevul]” (Isaiah 63:15).,Ma’on, habitation, is where there are groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, in order not to compete with their songs, as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, Reish Lakish said: Whoever occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason that “by day, the Lord will command His kindness”? Because “and in the night His song,” i.e., the song of Torah, “is with me.” And some say that Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.”,With regard to the same matter, Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [maluaḥ] with wormwood [alei siaḥ], and the roots of the broom tree [retamim] are their food” (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, luḥot, which sounds similar to maluaḥ, for the purpose of siaḥ, idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” And from where do we derive that Ma’on is called heaven? As it is stated: “Look forth from Your holy Ma’on, from heaven” (Deuteronomy 26:15).,Makhon, dwelling place, is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors of all these are made of fire. How do we know that there are storehouses for evil things? For it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to these things listed above, are they located in heaven? It is obvious that they are located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. Rav Yehuda said that Rav said: David requested mercy with regard to them, that they should not remain in heaven, and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” (Psalms 5:5). In other words, You are righteous, O Lord. Nothing evil should sojourn in Your vicinity. Rather, it is better that they remain close to us. And from where do we derive that this place is called “heaven”? As it is written: “And You shall hear in heaven, the Makhon of Your dwelling” (I Kings 8:39).,Aravot, skies, is the firmament that contains righteousness; justice; righteousness, i.e., charity; the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. The Gemara proves this statement: Righteousness and justice are found in heaven, as it is written: “Righteousness and justice are the foundation of Your throne” (Psalms 89:15); righteousness, as it is written: “And He donned righteousness as armor” (Isaiah 59:17); the treasuries of life, as it is written: “For with You is the source of life” (Psalms 36:10). And the treasuries of peace are found in heaven, as it is written: “And he called Him the Lord of peace” (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” (Psalms 24:5).,The souls of the righteous are found in heaven, as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” (I Samuel 25:29). Spirits and souls that are to be created are found there, as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. The dew that the Holy One, Blessed be He, will use to revive the dead is found in heaven, as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” (Psalms 68:10).,There, in the firmaments, are the ofanim, the seraphim, the holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, the living, lofty, exalted One dwells above them in Aravot, as it is stated: “Extol Him Who rides upon the skies [Aravot], Whose name is God” (Psalms 68:5). And from where do we derive that Aravot is called “heaven”? This is learned by using a verbal analogy between two instances of “rides” and “rides”: Here, it is written: “Extol Him Who rides upon the skies [Aravot],” and there, it is written: “Who rides upon the heaven as your help” (Deuteronomy 33:26).,And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12). The Gemara asks: And is there darkness before Heaven, i.e., before God? But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is not difficult. This verse, which states that only light dwells with Him, is referring |
|
| 206. Babylonian Talmud, Gittin, 2a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 48 |
| 207. Babylonian Talmud, Eruvin, 1, 17b, 4, 48a, 5, 51a, 7, 8, 95a, 96a, a, b, 95b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 70, 71, 77, 84, 85 |
208. Babylonian Talmud, Berachot, 16b-17a, 26b, 33a, 60b, 63a, 63b, 6a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 138| 6a. אמר ר' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וגו',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי' (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה' האמרת היום (וכתיב) וה' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא | 6a. In terms of this reward, Rabbi Yosei, son of Rabbi Ḥanina said: One who waits in the synagogue for the other to finish his prayer merits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body like the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word tzevet, which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him (Talmidei Rabbeinu Yona).,In another baraita it was taught that Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the abundance and ubiquity of the demons and continue to live unaffected by them.,Similarly, Abaye said: They are more numerous than we are and they stand over us like mounds of earth surrounding a pit.,Rav Huna said: Each and every one of us has a thousand demons to his left and ten thousand to his right. God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, Rava said: rThe crowding at the kalla, the gatherings for Torah study during Elul and Adar, is from the demons;rthose knees that are fatigued even though one did not exert himself is from the demons; rthose clothes of the Sages that wear out, despite the fact that they do not engage in physical labor, is from friction with the demons; rthose feet that are in pain is from the demons.,One who seeks to know that the demons exist should place fine ashes around his bed, and in the morning the demons’ footprints appear like chickens’ footprints, in the ash. One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. He must then place the ashes in an iron tube sealed with an iron seal [gushpanka] lest the demons steal it from him, and then seal the opening so he will not be harmed. Rav Beivai bar Abaye performed this procedure, saw the demons, and was harmed. The Sages prayed for mercy on his behalf and he was healed.,It was taught in a baraita that Abba Binyamin said: One’s prayer is only fully heard in a synagogue, as it is stated with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, to listen to the song and the prayer which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that in a place of song, a synagogue where God’s praises are sung, there prayer should be.,In explaining Abba Binyamin’s statement, Ravin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation.,And from where is it derived that ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” and the minimum number of people that constitute a congregation is a quorum of ten.,From where is it derived that three who sit in judgment, the Divine Presence is with them? It is derived from this same verse, as it is stated: “In the midst of the judges He judges,” and the minimum number of judges that comprises a court is three.,From where is it derived that two who sit and engage in Torah study, the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: What is the meaning of the phrase, “And that think upon His name”? Rav Ashi said: If a person intended to perform a mitzva, but due to circumstances beyond his control, he did not perform it, the verse ascribes him credit as if he performed the mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: And from where is it derived that when even one who sits and engages in Torah study, the Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you” (Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study (Iyyun Ya’akov).,The Gemara asks: Since the Divine Presence rests even upon one who engages in Torah study, was it necessary to say that the Divine Presence rests upon two who study Torah together? The Gemara answers: There is a difference between them. Two people, their words of Torah are written in the book of remembrance, as it is stated: “And a book of remembrance was written”; however a single individual’s words of Torah are not written in a book of remembrance.,The Gemara continues: Since the Divine Presence rests even upon two who engage in Torah study, is it necessary to mention three? The Gemara answers: Here too, a special verse is necessary lest you say that judgment is merely to keep the peace among the citizenry, and the Divine Presence does not come and rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda teaches us that sitting in judgment is also Torah.,The Gemara asks: Since the Divine Presence rests even upon three, is it necessary to mention ten? The Gemara answers: The Divine Presence arrives before a group of ten, as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of three judges, however, the Divine Presence does not arrive until they sit and begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: Rabbi Avin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, “His right hand” refers to the Torah, as it is stated in describing the giving of the Torah: “From His right hand, a fiery law for His people” (Deuteronomy 33:2). “The arm of His strength,” His left hand, refers to phylacteries, as it is stated: “The Lord gave strength to His nation” (Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: And from where is it derived that phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you” (Deuteronomy 28:10). It was taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”,Rav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied: It is written: “Who is like Your people, Israel, one nation in the land?” (I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: Is the Holy One, Blessed be He, glorified through the glory of Israel? Rav Ḥiyya bar Avin answered: Yes, as indicated by the juxtaposition of two verses; as it is stated: “You have affirmed, this day, that the Lord is your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” And the subsequent verse states: “And the Lord has affirmed, this day, that you are His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that the Holy One, Blessed be He, said to Israel: You have made Me a single entity [ḥativa] in the world, as you singled Me out as separate and unique. And because of this, I will make you a single entity in the world, and you will be a treasured nation, chosen by God.,You have made Me a single entity in the world, as it is stated that Israel declares God’s oneness by saying: “Hear, Israel, the Lord is our God, the Lord is One” (Deuteronomy 6:4). And because of this, I will make you a single entity in the world, unique and elevated with the utterance: “Who is like Your people, Israel, one nation in the land?” Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries.,Rav Aḥa, son of Rava said to Rav Ashi: It works out well with regard to the contents of one of the four compartments of God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. What portions in praise of Israel are written in the rest of the compartments of God’s phylacteries of the head?,Rav Ashi said to him: In those three compartments it is written: “For who is a great nation, to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); “And who is a great nation, who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); “Happy are you, Israel, who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); “Or has God attempted to go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); “And to elevate you above all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: If all of these verses are included in God’s phylacteries of the head, there are too many compartments as more than four verses of praise were listed. Rather, the portions in God’s phylacteries must be arranged as follows: The verses “For who is a great nation” and “And who is a great nation” are included in one compartment, as they are similar. “Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” is in one compartment |
|
| 209. Babylonian Talmud, Betzah, 15a, 6a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 77 |
210. Babylonian Talmud, Bava Qamma, 107b, 26b, 27b, 30a, 32b, 62a, 82a, 56a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 57| 56a. בכותל רעוע,אמר מר הכופף קמתו של חבירו בפני הדליקה היכי דמי אילימא דמטיא ליה ברוח מצויה בדיני אדם נמי נחייב אלא דמטיא ברוח שאינה מצויה,ורב אשי אמר טמון אתמר משום דשויה טמון באש:,אמר מר השוכר עדי שקר ה"ד אילימא לנפשיה ממונא בעי שלומי ובדיני אדם נמי ניחייב אלא לחבריה,והיודע עדות לחבירו ואינו מעיד לו במאי עסקינן אילימא בבי תרי פשיטא דאורייתא הוא (ויקרא ה, א) אם לא יגיד ונשא עונו,אלא בחד,ותו ליכא והאיכא (סימן העושה בסם ושליח חבירו נשבר) העושה מלאכה במי חטאת ובפרת חטאת פטור מדיני אדם וחייב בדיני שמים,והאיכא הנותן סם המות בפני בהמת חבירו פטור מדיני אדם וחייב בדיני שמים,והאיכא השולח את הבערה ביד חרש שוטה וקטן פטור מדיני אדם וחייב בדיני שמים,והאיכא המבעית את חבירו פטור מדיני אדם וחייב בדיני שמים,והאיכא נשברה כדו ברה"ר ולא סלקה נפלה גמלו ולא העמידה ר"מ מחייב בהזיקן וחכ"א פטור בדיני אדם וחייב בדיני שמים,אין מיהא איכא טובא והני אצטריכא ליה מהו דתימא בדיני שמים נמי לא ליחייב קמ"ל,הפורץ גדר בפני בהמת חבירו מהו דתימא כיון דלמסתריה קאי מה עביד בדיני שמים נמי לא ליחייב קמ"ל,הכופף קמתו של חבירו נמי מהו דתימא לימא מי הוה ידענא דאתיא רוח שאינה מצויה ובדיני שמים נמי לא ליחייב קמ"ל,ולרב אשי דאמר נמי טמון איתמר מהו דתימא אנא כסויי כסיתיה ניהלך ובדיני שמים נמי לא ליחייב קמ"ל,והשוכר עדי שקר נמי מהו דתימא לימא דברי הרב ודברי התלמיד דברי מי שומעין ובדיני שמים נמי לא ליחייב קמ"ל,והיודע עדות לחבירו ואינו מעיד לו נמי מהו דתימא מי יימר דכי הוה (אתינא) מסהדינא ליה הוה מודה דלמא הוה משתבע לשקרא ובדיני שמים נמי לא ליחייב קמ"ל:,נפרצה בלילה או שפרצוה לסטים כו': אמר רבה והוא שחתרה,אבל לא חתרה מאי חייב היכי דמי אילימא בכותל בריא כי לא חתרה אמאי חייב מאי ה"ל למעבד אלא בכותל רעוע כי חתרה אמאי פטור תחלתו בפשיעה וסופו באונס הוא,הניחא למ"ד תחילתו בפשיעה וסופו באונס פטור אלא למ"ד תחילתו בפשיעה וסופו באונס חייב מאי איכא למימר,אלא מתני' בכותל בריא ואפילו לא חתרה וכי איתמר דרבה אסיפא איתמר הניחה בחמה או שמסרה לחרש שוטה וקטן ויצתה והזיקה חייב אמר רבה ואפי' חתרה,לא מבעיא היכא דלא חתרה דכולה בפשיעה הוא אלא אפי' חתרה נמי מהו דתימא הויא לה תחילתו בפשיעה וסופו באונס קמ"ל דכולה פשיעה היא,מ"ט דאמר ליה מידע ידעת דכיון דשבקתה בחמה כל טצדקא דאית לה למיעבד עבדא ונפקא:,הוציאוה לסטים לסטים חייבין: | 56a. the baraita is speaking of an unstable wall that was about to fall and break in any event, and so his action did not actually cause any loss to the owner.,The Master says: With regard to the case mentioned in the baraita of one who bends another’s standing grain before a fire, what are the circumstances? If we say that the baraita is referring to a case where the fire would reach the bent grain in a typical wind, let him also be liable for the damage according to human laws. Rather, it must be a case where the fire could reach the bent grain only in an atypical wind. Therefore, he is exempt according to human laws, and, since the grain was destroyed due to his action, he is liable according to the laws of Heaven.,And Rav Ashi offered an alternative explanation and said: The baraita was stated in the case of a concealed item; in other words, this person did not bend the grain toward the fire but bent it over another item in order to conceal it. One is not liable to pay restitution for concealed items damaged by fire. Therefore, when this person bent the grain over an item, he caused indirect damage to the owner of that item because he made it into a concealed item that was subsequently damaged by fire, and the owner cannot reclaim his loss.,The Master says: With regard to the case mentioned in the baraita of one who hires false witnesses, what are the circumstances? If we say that he hired them for his own benefit, in order to extract payment from another, he is required to reimburse that person with money, and he is liable according to human laws for receiving money under false circumstances. Rather, the case is one where he hired false witnesses for the benefit of another. In such a case the injured party cannot sue the other litigant, since the latter did not hire the witnesses, nor can he sue the person who hired them, since that person received no personal benefit.,The baraita teaches: And one who knows testimony in support of another but does not testify on his behalf is exempt from liability according to human laws but liable according to the laws of Heaven. With what circumstances are we dealing? If we say that the case involves two people who could testify, and their evidence would render the other party liable to pay, it is obvious that each of them is liable according to the laws of Heaven; he has committed a transgression by Torah law: “If he does not utter it, then he shall bear his iniquity” (Leviticus 5:1). Therefore, it is unnecessary for the baraita to mention this case.,Rather, the case of the baraita concerns a single witness, whose testimony is not sufficient to render another liable, and to which the transgression of Torah law consequently does not apply. Nevertheless, a litigant can be forced to take an oath based on the testimony of a single witness, and refusal to take this oath would obligate the litigant to pay. Therefore, the witness has caused an indirect loss and is liable according to the laws of Heaven.,The Gemara asks: And is there nothing else, i.e., is there no other case in which one is exempt according to human laws but liable according to the laws of Heaven? But there is such a case. And before citing several cases that are not written in the baraita the Gemara presents a mnemonic device: One who performs; with poison; and an agent; another; is broken. The Gemara returns to the first case: One who performs labor with water of purification, which was meant to be used to purify one rendered ritually impure by a corpse, thereby rendering the water unfit for use, or who performs labor with the red heifer of purification, invalidating the animal for use as an element of the purification ritual, is exempt according to human laws, since the damage he caused is not evident, but liable according to the laws of Heaven, as he caused a ficial loss.,The Gemara adds: But there is the following halakha: With regard to one who places poison before another’s animal, and the animal eats it and dies, he is exempt according to human laws, since the animal caused its own death, but liable according to the laws of Heaven.,The Gemara adds: But there is the case of one who sends an exposed flame in the hand of a deaf-mute, an imbecile, or a minor, and the fire spreads, causing damage; he is exempt according to human laws but liable according to the laws of Heaven.,The Gemara adds: But there is the case of one who frightens another without touching him, but causes him injury; he is exempt according to human laws but liable according to the laws of Heaven.,The Gemara adds: But there is the case of one whose jug broke in the public domain and he did not remove the broken pieces, or one whose camel fell and he did not stand it up again. Rabbi Meir deems the owner of jug or of the camel liable for the damage thereby caused to others, and the Rabbis say that he is exempt according to human laws but liable according to the laws of Heaven. Since there are so many other cases, why did Rabbi Yehoshua claim in the baraita that there are only four cases when one is exempt according to human laws but liable according to the laws of Heaven?,The Gemara answers: Yes, there are, in any event, many other cases, but Rabbi Yehoshua held that it was necessary for him to state the halakha of these four cases. The reason he stated them is lest you say that in these cases one should not be liable even according to the laws of Heaven. Therefore, Rabbi Yehoshua teaches us that in these cases one is liable according to the laws of Heaven.,The Gemara explains why one might have thought that there is no liability at all for each case in the baraita: Rabbi Yehoshua taught that one who breaches a fence that stood before another’s animal, thereby allowing the animal to escape, is liable according to the laws of Heaven, lest you say: Since the fence is about to collapse even without this person’s intervention, what did he really do? Based on that logic, one might have thought that he should not be liable even according to the laws of Heaven. Therefore, Rabbi Yehoshua teaches us that in such a case he is liable according to the laws of Heaven.,Rabbi Yehoshua taught that one who bends another’s standing grain is liable according to the laws of Heaven, lest you say: Let the one who bent the grain say to the owner: Did I know that an atypical wind would come and cause the fire to spread? Based on that logic, one might have thought that he should not be liable even according to the laws of Heaven. Therefore, Rabbi Yehoshua teaches us that in such a case he is liable according to the laws of Heaven.,And according to Rav Ashi, who said that Rabbi Yehoshua’s ruling was stated with regard to the case of a concealed item, Rabbi Yehoshua mentioned liability according to the laws of Heaven lest you say that the one who concealed the item could say: I covered it for you in order to protect it from the fire. Based on that logic, one might have thought that he should not be liable even according to the laws of Heaven. Therefore, Rabbi Yehoshua teaches us that in such a case he is liable according to the laws of Heaven.,And Rabbi Yehoshua taught that there is liability also in the case of one who hires false witnesses, lest you say: Let the one who hired them say: If the witnesses hear the statement of the teacher, i.e., God, Who prohibited giving false testimony, and the statement of the student, i.e., the one who hired them, to whose statement should they listen? Although the one who hired them encouraged these witnesses to sin, ultimately it was they who transgressed by not adhering to the instructions of God. And based on this logic one might have thought that he should not be liable even according to the laws of Heaven. Therefore, Rabbi Yehoshua teaches us that in such a case he is liable according to the laws of Heaven.,Finally, Rabbi Yehoshua taught that one who knows testimony in support of another but does not testify on his behalf is liable according to the laws of Heaven, lest you say that the witness could claim: Who says that had I come forward and testified on behalf of one litigant, the other litigant would admit liability? Perhaps he would have chosen to take a false oath and absolve himself. Based on that logic one might have thought that he should not be liable even according to the laws of Heaven. Therefore, Rabbi Yehoshua teaches us that in such a case he is liable according to the laws of Heaven.,§ The mishna teaches: If the pen was breached at night, or bandits breached it, and sheep subsequently went out and caused damage, the owner of the sheep is exempt. Rabba says: And this first instance of a pen that was breached is referring specifically to a case where the animal tunneled under the wall of the pen and by doing so caused the wall to collapse. In that case, the owner is completely blameless and therefore exempt from liability for any damage that ensues.,The Gemara asks: But if the animal did not tunnel under the wall, what is the halakha? Would the owner be liable? What are the circumstances? If we say that the pen had a stable wall, then even if the animal did not tunnel, why is the owner liable? What should he have done? Clearly, he cannot be held liable for the damage. Rather, the pen had an unstable wall. The Gemara asks: Even if the animal tunneled under the wall and knocked it down, why is he exempt? The damage in this case is initially through negligence and ultimately by accident.,This works out well according to the one who said that in any case of damage that is initially through negligence and ultimately by accident, he is exempt from liability, since the ultimate cause of the damage was not his fault. But according to the one who says that in any case of damage that is initially through negligence and ultimately by accident he is liable, as even without the accident his negligence could have caused damage, what is there to say?,Rather, the case of the mishna concerns a stable wall, and even if the animal did not tunnel under the wall the owner is exempt. And when the statement of Rabba was stated, it was stated with regard to the latter clause of the mishna that says: If the owner left the animal in the sun or conveyed it to a deaf-mute, an imbecile, or a minor, and the animal went out and caused damage, the owner is liable. Concerning this Rabba stated: And the owner is liable even if the animal tunneled its way out under the wall of the pen.,The Gemara explains: It is not necessary for the mishna to mention the case where the animal did not tunnel its way out. In that case the owner is clearly liable, since the entire incident occurred due to his negligence of leaving the animal in the sun, thereby causing it distress and leading it to attempt escape by any possible means. But even if the animal tunneled its way out, the owner is liable, and this is the novelty in this ruling: Lest you say that this is a case of damage that is initially through negligence and ultimately by accident, because animals do not typically tunnel their way out of a pen, the mishna teaches us that it is considered as though the entire damage resulted from the owner’s negligence.,What is the reason that the owner is liable? It is that the one who suffered the damage can say to the owner of the sheep: You should have known that since you left it in the sun, it would utilize any means [tatzdeka] available for it to use and it would escape, so you are ultimately responsible for the damage.,§ The mishna teaches: If the bandits themselves took the sheep out, the bandits are liable. |
|
| 211. Babylonian Talmud, Yoma, 31a, 34b, 50a, 69b, 84b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 391 |
212. Babylonian Talmud, Bava Batra, 22a, 22b-23a, 60b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303 60b. זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה,למחר אתא לקמיה א"ל זיל קוץ א"ל הא מר נמי אית ליה א"ל זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר ניחא להו לבני רה"ר דיתבי בטוליה כיון דחזא דקא מעכבי שדר קצייה ולימא ליה זיל קוץ דידך והדר אקוץ דידי משום דריש לקיש דאמר (צפניה ב, א) התקוששו וקושו קשוט עצמך ואח"כ קשוט אחרים:,אבל אם רצה כונס לתוך שלו ומוציא: איבעיא להו כנס ולא הוציא מהו שיחזור ויוציא ר' יוחנן אמר כנס מוציא וריש לקיש אמר כנס אינו מוציא,א"ל רבי יעקב לר' ירמיה בר תחליפא אסברה לך להוציא כ"ע לא פליגי דמוציא כי פליגי להחזיר כתלים למקומן ואיפכא איתמר ר' יוחנן אמר אינו מחזיר וריש לקיש אמר מחזיר,ר' יוחנן אמר אינו מחזיר משום דרב יהודה דאמר רב יהודה מצר שהחזיקו בו רבים אסור לקלקלו וריש לקיש אמר מחזיר הני מילי היכא דליכא רווחא הכא הא איכא רווחא:,לקח חצר ובה זיזין וגזוזטראות הרי היא בחזקתה: אמר רב הונא נפלה חוזר ובונה אותה,מיתיבי אין מסיידין ואין מכיירין ואין מפייחין בזמן הזה לקח חצר מסוידת מכוירת מפויחת הרי זו בחזקתה נפלה אינו חוזר ובונה אותה,איסורא שאני,תנו רבנן לא יסוד אדם את ביתו בסיד ואם עירב בו חול או תבן מותר ר"י אומר עירב בו חול הרי זה טרכסיד ואסור תבן מותר,תנו רבנן כשחרב הבית בשניה רבו פרושין בישראל שלא לאכול בשר ושלא לשתות יין נטפל להן ר' יהושע אמר להן בני מפני מה אי אתם אוכלין בשר ואין אתם שותין יין אמרו לו נאכל בשר שממנו מקריבין על גבי מזבח ועכשיו בטל נשתה יין שמנסכין על גבי המזבח ועכשיו בטל,אמר להם א"כ לחם לא נאכל שכבר בטלו מנחות אפשר בפירות פירות לא נאכל שכבר בטלו בכורים אפשר בפירות אחרים מים לא נשתה שכבר בטל ניסוך המים שתקו,אמר להן בני בואו ואומר לכם שלא להתאבל כל עיקר אי אפשר שכבר נגזרה גזרה ולהתאבל יותר מדאי אי אפשר שאין גוזרין גזירה על הצבור אא"כ רוב צבור יכולין לעמוד בה דכתיב (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו,אלא כך אמרו חכמים סד אדם את ביתו בסיד ומשייר בו דבר מועט וכמה אמר רב יוסף אמה על אמה אמר רב חסדא כנגד הפתח,עושה אדם כל צרכי סעודה ומשייר דבר מועט מאי היא אמר רב פפא כסא דהרסנא,עושה אשה כל תכשיטיה ומשיירת דבר מועט מאי היא אמר רב בת צדעא שנאמר (תהלים קלז, ה) אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי וגו',מאי על ראש שמחתי אמר רב יצחק זה אפר מקלה שבראש חתנים א"ל רב פפא לאביי היכא מנח לה במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבלי ציון לתת להם פאר תחת אפר,וכל המתאבל על ירושלים זוכה ורואה בשמחתה שנאמר (ישעיהו סו, י) שמחו את ירושלים וגו',תניא אמר ר' ישמעאל בן אלישע מיום שחרב בית המקדש דין הוא שנגזור על עצמנו שלא לאכול בשר ולא לשתות יין אלא אין גוזרין גזרה על הצבור אא"כ רוב צבור יכולין לעמוד בה,ומיום שפשטה מלכות הרשעה שגוזרת עלינו גזירות רעות וקשות ומבטלת ממנו תורה ומצות ואין מנחת אותנו ליכנס לשבוע הבן ואמרי לה לישוע הבן דין הוא שנגזור על עצמנו שלא לישא אשה ולהוליד בנים ונמצא זרעו של אברהם אבינו כלה מאליו,אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידין: , | |
|
| 213. Babylonian Talmud, Sanhedrin, 61b, 94b, 62b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 48, 57, 87 |
214. Babylonian Talmud, Taanit, 24a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •reading, sabbath and holidays Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 392| 24a. יומא חד שמעיה דקא גריס אמר שמואל השולה דג מן הים בשבת כיון שיבש בו כסלע חייב א"ל ולימא מר ובין סנפיריו אמר ליה ולא סבר לה מר דההיא רבי יוסי בן רבי אבין אמרה אמר ליה אנא ניהו,א"ל ולאו קמיה דר' יוסי דמן יוקרת הוה שכיח מר א"ל (הין) א"ל ומ"ט שבקיה מר ואתא הכא אמר ליה גברא דעל בריה ועל ברתיה לא חס עלי דידי היכי חייס,בריה מאי היא יומא חד הוו אגרי ליה אגירי בדברא נגה להו ולא אייתי להו ריפתא אמרו ליה לבריה כפינן הוו יתבי תותי תאינתא אמר תאנה תאנה הוציאי פירותיך ויאכלו פועלי אבא אפיקו ואכלו,אדהכי והכי אתא אבוה אמר להו לא תינקטו בדעתייכו דהאי דנגהנא אמצוה טרחנא ועד השתא הוא דסגאי אמרו ליה רחמנא לישבעך כי היכי דאשבען ברך אמר להו מהיכא אמרו הכי והכי הוה מעשה אמר לו בני אתה הטרחת את קונך להוציא תאנה פירותיה שלא בזמנה יאסף שלא בזמנו,ברתיה מאי היא הויא ליה ברתא בעלת יופי יומא חד חזיא לההוא גברא דהויא כריא בהוצא וקא חזי לה אמר לו מאי האי אמר ליה רבי אם ללוקחה לא זכיתי לראותה לא אזכה אמר לה בתי קא מצערת להו לברייתא שובי לעפריך ואל יכשלו ביך בני אדם,הויא ליה ההוא חמרא כדהוו אגרי לה כל יומא לאורתא הוו משדרי לה אגרה אגבה ואתיא לבי מרה ואי טפו לה או בצרי לה לא אתיא יומא חד אינשו זוגא דסנדלי עלה ולא אזלה עד דשקלונהו מינה והדר אזלה,אלעזר איש בירתא כד הוו חזו ליה גבאי צדקה הוו טשו מיניה דכל מאי דהוה גביה יהיב להו יומא חד הוה סליק לשוקא למיזבן נדוניא לברתיה חזיוהו גבאי צדקה טשו מיניה,אזל ורהט בתרייהו אמר להו אשבעתיכו במאי עסקיתו אמרו ליה ביתום ויתומה אמר להן העבודה שהן קודמין לבתי שקל כל דהוה בהדיה ויהב להו פש ליה חד זוזא זבן ליה חיטי ואסיק שדייה באכלבא,אתא דביתהו אמרה לה לברתיה מאי אייתי אבוך אמרה לה כל מה דאייתי באכלבא שדיתיה אתיא למיפתח בבא דאכלבא חזת אכלבא דמליא חיטי וקא נפקא בצינורא דדשא ולא מיפתח בבא מחיטי אזלא ברתיה לבי מדרשא אמרה ליה בא וראה מה עשה לך אוהבך אמר לה העבודה הרי הן הקדש עליך ואין לך בהן אלא כאחד מעניי ישראל,ר' יהודה נשיאה גזר תעניתא בעי רחמי ולא אתא מיטרא אמר כמה איכא משמואל הרמתי ליהודה בן גמליאל אוי לו לדור שכן נתקע אוי לו למי שעלתה בימיו כך חלש דעתיה ואתא מיטרא,דבי נשיאה גזר תעניתא ולא אודעינהו לרבי יוחנן ולריש לקיש לצפרא אודעינהו אמר ליה ריש לקיש לרבי יוחנן הא לא קבילנא עלן מאורתא אמר ליה אנן בתרייהו גררינן,דבי נשיאה גזר תעניתא ולא אתא מיטרא תנא להו אושעיא זעירא דמן חברייא (במדבר טו, כד) והיה אם מעיני העדה נעשתה לשגגה,משל לכלה שהיא בבית אביה כל זמן שעיניה יפות אין כל גופה צריכה בדיקה עיניה טרוטות כל גופה צריכה בדיקה,אתו עבדיה ורמו ליה סודרא בצואריה וקא מצערו ליה אמרו (ליה) בני מאתיה שבקיה דהא נמי מצער לן כיון דחזינן דכל מיליה לשום שמים לא אמרי ליה מידי ושבקינן ליה אתון נמי שבקוהו,רבי גזר תעניתא ולא אתא מיטרא נחית קמיה אילפא ואמרי לה רבי אילפי אמר משיב הרוח ונשא זיקא מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה דיירנא בקוסטא דחיקא דלית ביה חמרא לקידושא ואבדלתא טרחנא ואתינא חמרא לקידושא ואבדלתא ומפיקנא להו ידי חובתייהו,רב איקלע לההוא אתרא גזר תעניתא ולא אתא מיטרא נחית קמיה שליחא דצבורא אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה מיקרי דרדקי אנא ומקרינא לבני עניי כבני עתירי וכל דלא אפשר ליה לא שקלינא מיניה מידי ואית לי פירא דכוורי וכל מאן דפשע משחדינא ליה מינייהו ומסדרינן ליה ומפייסינן ליה עד דאתי וקרי,רב נחמן גזר תעניתא בעא רחמי ולא אתא מיטרא אמר שקלוה לנחמן חבוטו מן גודא לארעא חלש דעתיה ואתא מיטרא,רבה גזר תעניתא בעי רחמי ולא אתא מיטרא אמרו ליה והא רב יהודה כי הוה גזר תעניתא אתא מיטרא אמר להו מאי אעביד אי משום תנויי אנן עדיפינן מינייהו דבשני דרב יהודה כל תנויי | 24a. One day Rabbi Yosei bar Avin heard Rav Ashi studying and reciting the following statement. Shmuel said: With regard to one who removes a fish from the sea on Shabbat, when an area on the skin of the fish the size of a sela coin has dried up, he is liable for violating the prohibition against slaughtering an animal on Shabbat. A fish in that condition cannot survive, and therefore one who removed it from the water is liable for killing it. Rabbi Yosei bar Avin said to Rav Ashi: And let the Master say that this is the case provided that the skin that dried is between its fins. Rav Ashi said to him: And doesn’t the Master maintain that Rabbi Yosei ben Rabbi Avin said this ruling? Why didn’t you state it in his name? Rabbi Yosei bar Avin said to him: I am he.,Rav Ashi said to him: And didn’t the Master sit before and frequent the study hall of Rabbi Yosei from Yokrat? Rabbi Yosei bar Avin said to him: Yes. Rav Ashi said to him: And what is the reason that the Master left him and came here? Rabbi Yosei bar Avin said to him: I was concerned and departed because he is so severe and unforgiving. He is a man who has no mercy on his own son, and no mercy on his daughter. How, then, could he have mercy on me?,The Gemara asks: What is the incident involving his son? One day Rabbi Yosei from Yokrat hired day laborers to work his field. It grew late and he did not bring them food. The workers said to the son of Rabbi Yosei from Yokrat: We are starving. They were sitting under a fig tree, so the son said: Fig tree, fig tree. Yield your fruits, so that my father’s workers may eat. The fig tree yielded fruit, and they ate.,In the meantime, his father came and said to the workers: Do not be angry with me for being late, as I was engaged in a mitzva, and until just now I was traveling for that purpose and could not get here any sooner. They said to him: May the Merciful One satisfy you just as your son satisfied us and gave us food. He said to them: From where did he find food to give you? They said: Such-and-such an incident occurred. Rabbi Yosei from Yokrat said to his son: My son, you troubled your Creator to cause the fig to yield its fruit not in its proper time, so too, you will die young. And indeed, his son died before his time.,The Gemara asks: What is the incident involving his daughter? He had a very beautiful daughter. One day Rabbi Yosei from Yokrat saw a certain man piercing a hole in the hedge surrounding his property and looking at his daughter. Rabbi Yosei said to him: What is this? The man said to him: My teacher, if I have not merited taking her in marriage, shall I not at least merit to look at her? Rabbi Yosei said to her: My daughter, you are causing people distress. Return to your dust, and let people no longer stumble into sin due to you.,§ The Gemara relates another story involving Rabbi Yosei from Yokrat. He had a certain donkey that people hired each day for work. In the evening they would send it back with the money for its hire on its back, and the animal would go to its owner’s house. But if they added or subtracted from the appropriate sum, the donkey would not go. One day someone forgot a pair of sandals on the donkey, and it did not move until they removed the sandals from its back, after which it went off.,The Gemara cites more stories about miracles that occurred to righteous individuals. Whenever the charity collectors would see Elazar of the village of Birta, they would hide from him, as any money Elazar had with him he would give them, and they did not want to take all his property. One day, Elazar went to the market to purchase what he needed for his daughter’s dowry. The charity collectors saw him and hid from him.,He went and ran after them, saying to them: I adjure you, tell me, in what mitzva are you engaged? They said to him: We are collecting money for the wedding of an orphan boy and an orphan girl. He said to them: I swear by the Temple service that they take precedence over my daughter. He took everything he had with him and gave it to them. He was left with one single dinar, with which he bought himself wheat, and he then ascended to his house and threw it into the granary.,Elazar’s wife came and said to her daughter: What has your father brought? She said to her mother: Whatever he brought he threw into the granary. She went to open the door of the granary, and saw that the granary was full of wheat, so much so that it was coming out through the doorknob, and the door would not open due to the wheat. The granary had miraculously been completely filled. Elazar’s daughter went to the study hall and said to her father: Come and see what He Who loves You, the Almighty, has performed for you. He said to her: I swear by the Temple service, as far as you are concerned this wheat is consecrated property, and you have a share in it only as one of the poor Jews. He said this because he did not want to benefit from a miracle.,The Gemara returns to the topic of fasting for rain. Rabbi Yehuda Nesia decreed a fast and prayed for mercy, but rain did not come. He said, lamenting: How great is the difference between the prophet Samuel of Rama, for whom rain fell even when he prayed for it in summer, and myself, Yehuda ben Gamliel. Woe to the generation that is stuck with this leadership; woe to him in whose days this has occurred. He grew upset, and rain came.,The Gemara relates another story involving a Nasi’s decree of a fast for rain. In the house of the Nasi a fast was declared, but they didn’t inform Rabbi Yoḥa and Reish Lakish of the fast the day before. In the morning they informed them. Reish Lakish said to Rabbi Yoḥa: What are we to do? We did not accept this fast upon ourselves the evening before, and a fast must be accepted in the afternoon service of the day preceding the fast. Rabbi Yoḥa said to him: We are drawn after the community, and therefore, when the Nasi declares a public fast there is no need for an individual to accept it upon himself the day before.,The Gemara further states that on another occasion, a fast was declared in the house of the Nasi, but rain did not come. Oshaya, the youngest member of the group of Sages, taught them a baraita. It is written: “Then it shall be, if it shall be committed in error by the congregation, it being hidden from their eyes” (Numbers 15:24). This verse indicates that the leaders are considered the eyes of the congregation.,Oshaya continued: There is a parable that illustrates this, involving a bride who is in her father’s home and has not yet been seen by her bridegroom. As long as her eyes are beautiful, her body need not be examined, as certainly she is beautiful. However, if her eyes are bleary [terutot], her entire body requires examination. So too, if the leaders of the generation are flawed, it is a sign that the entire generation is unworthy. By means of this parable, Oshaya was hinting that rain was withheld from the entire nation due to the evil committed by the household of the Nasi.,The servants of the Nasi came and placed a scarf around his neck and tormented him as punishment for insulting the house of the Nasi. His townsmen said to them: Let him be, as he also causes us pain with his harsh reproof, but since we see that all his actions are for the sake of Heaven we do not say anything to him and let him be. You too should let him be.,§ The Gemara relates: Rabbi Yehuda HaNasi declared a fast but rain did not come. Ilfa descended to lead the service before him, and some say it was Rabbi Ilfi. He recited: He Who makes the wind blow, and the wind indeed blew. He continued to recite: And Who makes the rain come, and subsequently, the rain came. Rabbi Yehuda HaNasi said to him: What are your good deeds, in the merit of which your prayers are answered so speedily? He said to him: I live in an impoverished city, in which there is no wine for kiddush or havdala. I go to the effort of bringing the residents wine for kiddush and havdala, and I thereby enable them to fulfill their duty. In reward for this mitzva, my prayers for rain were answered.,The Gemara relates a similar incident. Rav happened to come to a certain place where he decreed a fast but rain did not come. The prayer leader descended to lead the service before him and recited: He Who makes the wind blow, and the wind blew. He continued and said: And Who makes the rain fall, and the rain came. Rav said to him: What are your good deeds? He said to him: I am a teacher of children, and I teach the Bible to the children of the poor as to the children of the rich, and if there is anyone who cannot pay, I do not take anything from him. And I have a fishpond, and any child who neglects his studies, I bribe him with the fish and calm him, and soothe him until he comes and reads.,The Gemara further relates: Rav Naḥman decreed a fast, prayed for mercy, but rain did not come. In his misery, he said: Take Naḥman and throw him from the wall to the ground, as the fast he decreed has evidently had no effect. He grew upset, and rain came.,The Gemara relates: Rabba decreed a fast. He prayed for mercy, but rain did not come. They said to him: But when this Rav Yehuda decreed a fast, rain would come. He said to them: What can I do? If the difference between us is due to Torah study, we are superior to the previous generation, as in the years of Rav Yehuda all of their learning |
|
215. Babylonian Talmud, Sukkah, 42a, 53a, 54b, 33b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 138 33b. שנים ושלשה מקומות הוי מנומר ופסול,אלא אי אתמר הכי אתמר או שהיו ענביו מרובין מעליו פסול אמר רב חסדא דבר זה רבינו הגדול אמרו והמקום יהיה בעזרו ל"ש אלא ענביו שחורות אבל ענביו ירוקות מיני דהדס הוא וכשר,אמר רב פפא אדומות כשחורות דמיין דא"ר חנינא האי דם שחור אדום הוא אלא שלקה:,אם מיעטן כשר: דמעטינהו אימת אילימא מקמיה דלאגדיה פשיטא אלא לבתר דלאגדיה דחוי מעיקרא הוא תפשוט מינה דחוי מעיקרא לא הוי דחוי,לעולם בתר דאגדיה וקסבר אגד הזמנה בעלמא הוא והזמנה בעלמא לאו כלום הוא:,ואין ממעטין ביו"ט: הא עבר ולקטן מאי כשר דאשחור אימת אילימא דאשחור מאתמול דחוי מעיקרא הוא תפשוט מינה דחוי מעיקרא דלא הוי דחוי,אלא לאו דאשחור ביום טוב נראה ונדחה הוא שמעת מינה נראה ונדחה חוזר ונראה,לא לעולם דאשחור מעיקרא דחוי מעיקרא דלא הוי דחוי תפשוט מינה אבל נראה ונדחה חוזר ונראה לא תפשוט,ת"ר אין ממעטין ביום טוב משום ר' אליעזר בר' שמעון אמרו ממעטין והא קא מתקן מנא ביו"ט,אמר רב אשי כגון שלקטן לאכילה ור' אליעזר בר' שמעון סבר לה כאבוה דאמר דבר שאין מתכוין מותר,והא אביי ורבא דאמרי תרוייהו מודה ר"ש בפסיק רישיה ולא ימות,הב"ע דאית ליה הושענא אחריתי,ת"ר הותר אגדו ביו"ט אוגדו כאגודה של ירק ואמאי ליענביה מיענב הא מני ר' יהודה היא דאמר עניבה קשירה מעלייתא היא,אי ר' יהודה אגד מעלייתא בעי האי תנא סבר לה כוותיה בחדא ופליג עליה בחדא:,| 33b. If the berries are distributed in two or three places, the myrtle branch is speckled with different colors in different places. It lacks beauty and is certainly unfit.,Rather, emend the text: If this statement was stated, it was stated as follows: Or, if its berries were more numerous than its leaves, it is unfit. Rav Ḥisda said: This statement was stated by our great rabbi, Rav, and may the Omnipresent come to his assistance: The Sages taught this halakha only with regard to ripe, black berries, since they stand in stark contrast to the green leaves of the branch, which then appears speckled. However, if its berries are green, they are considered of the same type as the myrtle branch, as they are the same color. Consequently, the branch does not appear speckled, and therefore it is fit.,Rav Pappa said: The legal status of red berries is like that of black ones, as Rabbi Ḥanina said: In the case of menstrual blood, this black blood is actually red blood, except that it deteriorated. Red and black are considered two shades of the same color.,§ The mishna continues: If he diminished their number, it is fit. The Gemara asks: This is a case where he diminished their number when? If you say that he did so before he bound the lulav, it is obvious that it is fit. When he performs the mitzva with it, the leaves outnumber the berries. Rather, it must be that he diminished their number after he bound the lulav with the other species. If so, it is a case of disqualification from the outset, as it was unfit at the time that it was bound. Resolve from here the dilemma that was raised and conclude that disqualification from the outset is not permanent disqualification.,The Gemara rejects this suggestion: Actually, it is a case where he diminished the number of berries after he bound it. And that Sage holds that binding does not render the three bound species a lulav used for a mitzva. Rather, it is mere designation of the species for the mitzva, and mere designation is not anything of significance. The fact that the berries outnumbered the leaves at the time that it was bound is not disqualification from the outset, as binding is a stage prior to the outset.,§ The mishna continues: But one may not diminish the number on the Festival itself. The Gemara asks: But if one violated the prohibition and picked them, what is the halakha? The myrtle branch is fit, as the mishna prohibited doing so ab initio but did not deem it unfit. The Gemara clarifies: This is a case that the berries turned black when? If you say that they were black from yesterday, the Festival eve, the myrtle is disqualified from the outset, as it is unfit at the start of the Festival. If so, resolve from here that disqualification from the outset is not permanent disqualification, as the mishna says that if one picked the berries, the myrtle branch is fit.,Rather, is it not that they turned black on the Festival itself and he picked them that day. That then is a case where the myrtle branch was fit and then disqualified, as at the start of the Festival the berries were green and only later turned black, rendering the myrtle branch unfit. Conclude from it that an item that was fit and then disqualified can then be rendered fit again, thereby resolving an unresolved dilemma.,The Gemara rejects that conclusion. No, actually, it is a case where the berries turned black from the outset, prior to the Festival. Resolve from it that an item disqualified from the outset is not permanently disqualified. However, do not resolve the dilemma concerning whether an item that was fit and then disqualified can then be rendered fit, as no clear proof can be adduced from here.,The Sages taught: One may not diminish the number of berries on the Festival to render the myrtle branch fit. In the name of Rabbi Eliezer, son of Rabbi Shimon, they said: One may diminish their number. The Gemara asks: But isn’t he preparing a vessel on a Festival, as he renders an unfit myrtle branch fit for use in fulfilling the mitzva?,Rav Ashi said: It is a case where he picked them for the purpose of eating them, as it is permitted to pick berries from a branch unattached to the ground, and preparing the myrtle branch for use is permitted because he did not intend to do so. And Rabbi Eliezer, son of Rabbi Shimon, holds in accordance with the opinion of his father, who said: An unintentional act, i.e., a permitted action from which a prohibited labor inadvertently ensues, is permitted on Shabbat or on a Festival. Here too, one’s intention is to eat the berries. Although the myrtle branch is prepared for use in the process, picking the berries is permitted because that was not his intention.,The Gemara challenges: But didn’t Abaye and Rava both say that Rabbi Shimon concedes in the case of: Cut off its head and will it not die? Even Rabbi Shimon, who says that an unintentional act is permitted, said so only in cases where the prohibited result is possible but not guaranteed. However, when a prohibited result is inevitable, just as death inevitably ensues from decapitation, the act is prohibited. In the case of picking berries off of a myrtle branch for food, one cannot claim that he did not intend for the prohibited result of preparing the myrtle branch for use to ensue. In this case, the myrtle branch will inevitably be rendered fit; how is this permitted?,The Gemara answers: With what are we dealing here? It is with a case where he has another fit myrtle branch. Therefore, one is not considered to be preparing a vessel. Since the ultimate objective is to render the lulav and the accompanying species, which constitute the vessel in question, fit, and those species are already fit, picking the berries from the myrtle branch is not inevitable preparation of a vessel. Therefore, if one ate the berries, and the myrtle branch is thereby rendered fit, it is fit for use in the mitzva.,§ The Sages taught: If the binding of the lulav was untied on the Festival, one may bind it again. One may not bind it with a sophisticated knot as before, but with a knot like the one used in a binding of vegetables, by merely winding the string around the species. The Gemara asks: But why merely wind it? Let him tie a bow, which is permitted on Shabbat or a Festival, as he is not tying an actual knot. The Gemara answers: Whose opinion is it in this baraita? It is the opinion of Rabbi Yehuda, who says that a bow is a full-fledged knot, and therefore it is prohibited to tie one on the Festival.,The Gemara answers: If the baraita is in accordance with the opinion of Rabbi Yehuda, since he holds that a lulav requires binding, as he derived from the Paschal lamb, he requires the binding to be a full-fledged binding. How, then, can winding the string like the binding of vegetables suffice in fulfillment of the mitzva? The Gemara answers: This tanna of the baraita holds in accordance with his opinion in one matter, i.e., that a bow is a full-fledged knot, and disagrees with him in one matter, as the tanna holds that binding the species is merely to enhance the beauty of the mitzva, but it is not a Torah requirement.,A willow branch that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. If the top was severed, or its leaves were severed, or if it is the tzaftzafa, a species similar to, but not actually a willow, it is unfit. However, a willow branch that is slightly dried, and one that a minority of its leaves fell, and a branch from a willow that does not grow by the river, but instead is from a non-irrigated field, is fit.,The Sages taught: “Willows of the brook” (Leviticus 23:40) means willows that grow by the brook. Alternatively, “willows of the brook” is an allusion to the tree in question. It is a tree whose leaf is elongated like a brook.,It was taught in another baraita: From “willows of the brook,” I have derived only actual willows of the brook that grow on the banks of the brook. With regard to willows of the non-irrigated field and willows of the mountains, from where do I derive that they are fit as well? The verse states: “Willows of the brook,” in the plural, teaching that the branches of willows are fit in any case. | |
|
216. Babylonian Talmud, Avodah Zarah, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •intention, forbidden labor on the sabbath Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 92| 54a. אמר חזקיה מאי קרא (ישעיהו כז, ט) בשומו כל אבני מזבח כאבני גיר מנופצות לא יקומו אשרים וחמנים אי איכא כאבני גיר מנופצות לא יקומון אשרים וחמנים אי לאו יקומו,תנא נעבד שלו אסור ושל חבירו מותר ורמינהי איזהו נעבד כל שעובדים אותו בין בשוגג ובין במזיד בין באונס ובין ברצון האי אונס היכי דמי לאו כגון דאנס בהמת חבירו והשתחוה לה,אמר רמי בר חמא לא כגון שאנסוהו עובדי כוכבים והשתחוה לבהמתו דידיה מתקיף לה רבי זירא אונס רחמנא פטריה דכתיב (דברים כב, כו) ולנערה לא תעשה דבר,אלא אמר רבא הכל היו בכלל לא תעבדם וכשפרט לך הכתוב (ויקרא יח, ה) וחי בהם ולא שימות בהם יצא אונס,והדר כתב רחמנא ולא תחללו את שם קדשי דאפילו באונס הא כיצד הא בצנעא והא בפרהסיא,אמרו ליה רבנן לרבא תניא דמסייעא לך בימוסיאות של עובדי כוכבים בשעת הגזרה אף על פי שהגזרה בטלה אותן בימוסיאות לא בטלו,אמר להו אי משום הא לא תסייען אימר ישראל מומר הוה ופלח לה ברצון רב אשי אמר לא תימא אימר אלא ודאי ישראל מומר הוה ופלח לה ברצון,חזקיה אמר כגון שניסך לעבודת כוכבים יין על קרניה מתקיף לה רב אדא בר אהבה האי נעבד הוא האי בימוס בעלמא הוא ושרייה,אלא אמר רב אדא בר אהבה כגון שניסך לה יין בין קרניה דעבד בה מעשה וכי הא דאתא עולא אמר רבי יוחנן אף על פי שאמרו המשתחוה לבהמת חבירו לא אסרה עשה בה מעשה אסרה,אמר להו רב נחמן פוקו ואמרו ליה לעולא כבר תרגמה רב הונא לשמעתיך בבבל דאמר רב הונא היתה בהמת חבירו רבוצה בפני עבודת כוכבים כיון ששחט בה סימן אחד אסרה,מנא לן דאסרה אילימא מכהנים ודלמא שאני כהנים דבני דעה נינהו,ואלא מאבני מזבח ודלמא כדר"פ | 54a. Ḥizkiyya said: What is the verse from which this halakha is derived? It is derived from the verse: “By this shall the iniquity of Jacob be expiated…when he makes all the stones of the altar as limestones [ke’avnei gir] that are beaten into pieces, so that the asherim and the sun images shall rise no more” (Isaiah 27:9). This indicates that if the description “as limestones that are beaten into pieces” is fulfilled, then the statement “The sun images shall rise no more” also applies, and their status is revoked. If it is not fulfilled, then they shall rise, meaning that their status is not revoked.,§ The Sages taught in a baraita: With regard to an item, e.g., an animal, that was worshipped by a certain person, if it is his item it is prohibited, but if it is another’s, it is permitted. The Gemara raises a contradiction from another baraita: What is considered an animal that was worshipped and is disqualified from being sacrificed in the Temple? It is any animal that is worshipped, whether unwittingly or intentionally, whether under duress or willingly. What are the circumstances of this case of an animal worshipped under duress? Isn’t it referring to a case where one forcibly took another’s animal and bowed to it, indicating that one who worships the animal of another renders it forbidden?,Rami bar Ḥama says: No, the baraita is referring to a case where gentiles coerced someone and he bowed to his own animal. Rabbi Zeira objects to this: The Merciful One exempts a victim of circumstances beyond his control from punishment, as it is written with regard to a betrothed young woman who is raped: “But to the maiden you shall do nothing, the maiden has no sin worthy of death, for as when a man rises against his neighbor, and slays him, so is this matter” (Deuteronomy 22:26).,Rather, Rava says: All cases of idol worship were included in the prohibition: “You shall not bow down to them, nor shall you serve them” (Exodus 20:5), including the case of worship under duress. When the verse specified to you: “You shall keep My statutes…which a man shall do and live by them” (Leviticus 18:5), and not that he should die by them, the verse excluded the case of duress. One would conclude from the verse that one who acts under duress is not considered an idol worshipper, and he is not required to sacrifice his life to refrain from worshipping idols.,The Merciful One then wrote: “And you shall not profane My holy name” (Leviticus 22:32), indicating that the prohibition against idol worship applies even in a case of duress, as this constitutes a desecration of God’s name. How can these texts be reconciled? This verse is referring to worshipping under duress in private, and that verse is referring to worshipping under duress in public. In private one is not required to sacrifice his life in order to refrain from idol worship. In public one is required to sacrifice his life rather than engage in idol worship. Therefore, if one engaged in idol worship in public, even under duress, the object of idol worship is forbidden.,The Rabbis said to Rava: That which is taught in a baraita supports your opinion. It is taught in a baraita: The following halakha applies with regard to platforms of gentiles that were used for idol worship in a time of religious persecution, when gentiles decreed that Jews must engage in idol worship. During a time of religious persecution, one is required to sacrifice his life rather than transgress the prohibition against engaging in idolatrous worship even in private. Therefore, even though the religious persecution was canceled, the status of those platforms is not revoked and they remain forbidden, despite the fact that the idol worship was performed under duress.,Rava said to the Rabbis: If one wishes to support my opinion due to that baraita, you cannot support my opinion, as one can say that perhaps there was an apostate Jew there and he worshipped the idol willingly, and therefore the platforms are forbidden. Rav Ashi says: Do not say that one can say it is a possibility; rather, it is certain that there was an apostate Jew there and he worshipped it willingly.,Ḥizkiyya says: The contradiction between the baraitot with regard to an animal that was worshipped can be reconciled differently. The baraita that indicates that one who worships the animal of another renders it forbidden is referring to a case where in idolatrous worship one poured a libation of wine on the horns of an animal belonging to another. Since a sacrificial rite was performed upon the animal itself, it is forbidden. Rav Adda bar Ahava objects to this: Is this a case of an animal that was worshipped? This animal is a mere platform, i.e., it serves merely as an altar, and it is permitted.,Rather, Rav Adda bar Ahava says: That baraita is referring to a case where he poured a libation of wine in worship of the animal between its horns. In this case one renders another’s animal forbidden, as he performed a sacrificial rite upon the animal itself. And this is similar to that which Ulla stated, as Ulla came from Eretz Yisrael and said that Rabbi Yoḥa says: Even though the Sages said that one who bows to the animal of another person does not render it prohibited, if he performed a sacrificial rite upon it he rendered it prohibited.,Rav Naḥman said to the Rabbis: Go out and say to Ulla: This is not a novel concept, as Rav Huna already interpreted the halakha that you stated in Babylonia. This is as Rav Huna says: In a case where the animal of another person was lying down before an object of idol worship, once one cut one of the organs that must be severed in ritual slaughter, i.e., either the windpipe or the gullet [siman], he rendered it prohibited, as he performed a sacrificial rite upon the animal.,The Gemara asks: From where do we derive that he rendered it prohibited? If we say that it is derived from the halakha that priests who engaged in idol worship are disqualified from serving in the Temple, even if they did so under duress, perhaps the case of priests is different, as they possess awareness and are responsible for their actions.,But rather, perhaps it is derived from the stones of the altar that were rendered forbidden by the Greeks, even though the stones were not theirs. The Gemara rejects this suggestion: But perhaps the reason the stones of the altar were prohibited is different, as explained by the statement of Rav Pappa (52b), that when the Greeks entered the Temple it was defiled and became theirs. One therefore cannot derive from that case that one can render the property of another person forbidden. |
|
217. Babylonian Talmud, Shabbat, -, 1, 102a, 103a, 107b, 128a, 12a, 12b, 132a, 133a, 13a, 150a, 153b, 2, 29b, 2a, 2b, 3, 39b, 41b, 44a, 45a, 46b, 46b-47a, 5, 6, 62a, 72b, 72b-73a, 81b, 9, 92b, 96b, a, b, 118b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 274| 118b. נחלת יעקב אביך וגו' לא כאברהם שכתוב בו (בראשית יג, יז) קום התהלך בארץ לארכה וגו' ולא כיצחק שכתוב בו (בראשית כו, ג) כי לך ולזרעך אתן את כל הארצות האל אלא כיעקב שכתוב בו (בראשית כח, יד) ופרצת ימה וקדמה וצפונה ונגבה,ר"נ בר יצחק אמר ניצול משעבוד גליות כתיב הכא והרכבתיך על במתי ארץ וכתיב התם (דברים לג, כט) ואתה על במותימו תדרוך אמר רב יהודה אמר רב כל המענג את השבת נותנין לו משאלות לבו שנאמר (תהלים לז, ד) והתענג על ה' ויתן לך משאלות לבך עונג זה איני יודע מהו כשהוא אומר וקראת לשבת עונג הוי אומר זה עונג שבת במה מענגו רב יהודה בריה דרב שמואל בר שילת משמי' דרב אמר בתבשיל של תרדין ודגים גדולים וראשי שומין רב חייא בר אשי אמר רב אפי' דבר מועט ולכבוד שבת עשאו הרי זה עונג מאי היא א"ר פפא כסא דהרסנא,אמר ר' חייא בר אבא א"ר יוחנן כל המשמר שבת כהלכתו אפי' עובד ע"ז [כדור] אנוש מוחלין לו שנאמר (ישעיהו נו, ב) אשרי אנוש יעשה זאת וגו' מחללו אל תקרי מחללו אלא מחול לו,אמר רב יהודה אמר רב אלמלי שמרו ישראל שבת ראשונה לא שלטה בהן אומה ולשון שנאמר (שמות טז, כז) ויהי ביום השביעי יצאו מן העם ללקוט וכתיב בתריה ויבא עמלק אמר רבי יוחנן משום רבי שמעון בן יוחי אלמלי משמרין ישראל שתי שבתות כהלכתן מיד נגאלים שנא' (ישעיהו נו, ד) כה אמר ה' לסריסים אשר ישמרו את שבתותי וכתיב בתריה והביאותים אל הר קדשי וגו',אמר ר' יוסי יהא חלקי מאוכלי שלש סעודות בשבת א"ר יוסי יהא חלקי מגומרי הלל בכל יום איני והאמר מר הקורא הלל בכל יום הרי זה מחרף ומגדף כי קאמרינן בפסוקי דזמרא,א"ר יוסי יהא חלקי ממתפללים עם דמדומי חמה א"ר חייא בר אבא א"ר יוחנן מצוה להתפלל עם דמדומי חמה א"ר זירא מאי קרא (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים,וא"ר יוסי יהא חלקי ממתי בחולי מעיים דאמר מר רובן של צדיקים מתים בחולי מעיים וא"ר יוסי יהא חלקי ממתי בדרך מצוה וא"ר יוסי יהא חלקי ממכניסי שבת בטבריא וממוציאי שבת בצפורי וא"ר יוסי יהא חלקי ממושיבי בהמ"ד ולא ממעמידי בהמ"ד,וא"ר יוסי יהא חלקי מגבאי צדקה ולא ממחלקי צדקה וא"ר יוסי יהא חלקי ממי שחושדין אותו ואין בו אמר רב פפא לדידי חשדן ולא הוה בי,א"ר יוסי חמש בעילות בעלתי ונטעתי חמשה ארזים בישראל ומאן אינון ר' ישמעאל ברבי יוסי ור' אלעזר בר"י ור' חלפתא בר"י ור' אבטילס בר"י ורבי מנחם בר' יוסי והאיכא ורדימס היינו ורדימס היינו מנחם ואמאי קרי ליה ורדימס שפניו דומין לורד למימרא דרבי יוסי מצות עונה לא קיים אלא אימא חמש בעילות בעלתי ושניתי,אמר רבי יוסי מימי לא קריתי לאשתי אשתי ולשורי שורי אלא לאשתי ביתי ולשורי שדי,אמר ר' יוסי מימי לא נסתכלתי במילה שלי איני והאמרו ליה לרבי מאי טעמא קראו לך רבינו הקדוש אמר להו מימי לא נסתכלתי במילה שלי ברבי מילתא אחריתי הוה ביה שלא הכניס ידו תחת אבנטו וא"ר יוסי מימי לא ראו קורות ביתי אימרי חלוקי,וא"ר יוסי מימי לא עברתי על דברי חברי יודע אני בעצמי שאיני כהן אם אומרים לי חבירי עלה לדוכן אני עולה וא"ר יוסי מימי לא אמרתי דבר וחזרתי לאחורי,אמר רב נחמן) תיתי לי דקיימית ג' סעודות בשבת אמר רב יהודה תיתי לי דקיימית עיון תפלה אמר רב הונא בריה דרב יהושע תיתי לי דלא סגינא ד' אמות בגילוי הראש אמר רב ששת תיתי לי דקיימית מצות תפילין ואמר ר"נ תיתי לי דקיימית מצות ציצית,אמר ליה רב יוסף לרב יוסף בריה דרבה אבוך במאי זהיר טפי אמר ליה בציצית יומא חד הוה קא סליק בדרגא איפסיק ליה חוטא ולא נחית ואתא כמה דלא רמיה ואמר אביי תיתי לי דכי חזינא צורבא מרבנן דשלים מסכתיה | 118b. on the inheritance of Jacob your father, as the mouth of God has spoken” (Isaiah 58:13–14). The reward for delighting in Shabbat is specifically the portion of Jacob. Not that of Abraham, about whom it is written, “Rise, walk through the land through its length and its width because I have given it to you” (Genesis 13:17), i.e., only this land alone in its borders. And not that of Isaac, about whom it is written, “Dwell in this land and I will be with you and I will bless you because I will give all of these lands to you and your offspring” (Genesis 26:3), meaning these lands and no others. Rather, that of Jacob, about whom it is written, “And your offspring will be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south, and all of the families of the land will be blessed through you and your offspring” (Genesis 28:14). There are no boundaries for Jacob’s portion.,Rav Naḥman bar Yitzḥak said: One who delights in Shabbat is rescued from the oppression of exile. He derives it by means of a verbal analogy. It is written here, with regard to Shabbat: “And I will cause you to ride on the heights [bamotei] of the world” (Isaiah 58:14), and it is written there: “You are fortunate Israel, who is like you? A nation redeemed by God, the shield that aids you and the sword of your triumph. Your enemies will try to defeat you and you will trample their high places [bamoteimo]” (Deuteronomy 33:29). Rav Yehuda said that Rav said: With regard to anyone who delights in the Shabbat, God grants him his heart’s desires, as it is stated: “And you shall delight in God and He will grant you your heart’s desires” (Psalms 37:4). This delight in God, which is mentioned in the verse, I do not know what it is. When it says: “And you shall call the Shabbat delight,” one must say: It is the delight of Shabbat. The Gemara asks: With what does one delight in the day of Shabbat? Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: With a dish of beets, and large fish, and heads of garlic. Rav Ḥiyya bar Ashi said that Rav said: Even with regard to a small item and one prepared it in deference to Shabbat, it is a delight. The Gemara asks: What is the small item mentioned? Rav Pappa said: Small fried fish.,Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: With regard to anyone who observes Shabbat in accordance with its halakhot, even if he worships idolatry as in the generation of Enosh, God forgives him his sins, as it is stated: “Fortunate is the man [enosh] who does this and the person who holds strong to it, one who guards the Shabbat from desecrating it [meḥallelo], and guards his hand from doing any evil” (Isaiah 56:2). Do not read it as: From desecrating it [meḥallelo], but rather: He is forgiven [maḥul lo]. With regard to the generation of Enosh it is written: “And to Seth, to him also there was born a son; and he called his name Enosh. Then they began [huḥal] to call upon the Name of God” (Genesis 4:26), meaning to desecrate [leḥallel] His name.,Rav Yehuda said that Rav said: Had the Jewish people properly observed the first Shabbat that was commanded them, no nation or tongue would have ever ruled them, as it is stated: “And it happened on the seventh day, some people went out from the nation to collect and they did not find” (Exodus 16:27). And it is written after they went out to collect manna: “And Amalek came and fought with Israel in Refidim” (Exodus 17:8). Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: If only the Jewish people would keep two Shabbatot in accordance with their halakhot, they would be immediately redeemed, as it is stated: “So said God to the eunuchs who will keep My Shabbatot” (Isaiah 56:4), and it is written after that: “And I will bring them to My holy mountain and will let them rejoice in My house of prayer” (Isaiah 56:7).,Rabbi Yosei said: May my portion be among those who eat three meals on Shabbat. Apropos this statement of Rabbi Yosei, the Gemara cites additional declarations. Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn’t the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes God. He displays contempt for hallel by not reserving it for days on which miracles occurred. The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise [pesukei dezimra], recited during the morning service, not to hallel (Psalms 113–118) recited on special days.,And furthermore, Rabbi Yosei said: May my portion be among those who pray the morning and afternoon prayers with the reddening of the sun, i.e., the morning prayer at sunrise and the afternoon prayer adjacent to nightfall. Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: It is a mitzva to pray with the reddening of the sun. Rabbi Zeira said: What verse alludes to this? “They will fear You with the sun and before the moon, generation upon generation” (Psalms 72:5). Fear of God, prayer, should be with the sun and before the moon.,And Rabbi Yosei said: May my portion be among those who die from intestinal disease, as the Master said: Most righteous people die of intestinal disease. It is a very harsh disease through which the sins of righteous people are cleansed before their death and also, as a result, they die with a clean body. And Rabbi Yosei said: May my portion be among those who die on the path to perform a mitzva. And Rabbi Yosei said: May my portion be among those who accept Shabbat in Tiberias, which is in a valley where day turns to evening earlier, and among those who see Shabbat out in Tzippori, which is located on a mountain top where the sun is visible for longer, and Shabbat ends later. And Rabbi Yosei said: May my portion be among those who seat others in the study hall, i.e., who cause others to come sit and study, and not among those who cause others to stand in the study hall, i.e., who announce that it is time to leave the study hall and go to eat.,And Rabbi Yosei said: May my portion be among the collectors of charity and not the distributors of charity. One who collects charity collects fixed amounts, whereas distributors may inadvertently fail to give the poor person enough to cover his needs. And Rabbi Yosei said: May my portion be with one whom others suspect of sin and there is no basis for suspecting him. Rav Pappa said: They suspected me, and there was no basis for suspecting me.,Furthermore, Rabbi Yosei said: I engaged in relations five times, and I planted five cedars in Eretz Yisrael. And who are these cedars? The sons of Rabbi Yosei, who were great Sages of Israel: Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Ḥalafta, son of Rabbi Yosei, and Rabbi Avtilas, son of Rabbi Yosei, and Rabbi Menaḥem, son of Rabbi Yosei. The Gemara asks: Isn’t there Vardimas, who was also Rabbi Yosei’s son? The Gemara answers: Vardimas is the same as Menaḥem. And why did they call him Vardimas? Because his face was as beautiful as a rose [vered]. The Gemara asks: Is that to say based on this statement that Rabbi Yosei did not fulfill the mitzva of his wife’s conjugal rights, but only had relations with her five times? Rather, say it this way: I engaged in relations five times and I did so again, and the Sages said that one who seeks to father male offspring should engage in relations and do so again.,Furthermore, Rabbi Yosei said that he always spoke euphemistically: In all my days, I did not call my wife, my wife, nor my ox, my ox. Rather, I called my wife, my home, because she is the essence of the home, and my ox, my field, because it is the primary force in the fields.,Rabbi Yosei said: In all my days, due to modesty, I never looked at my circumcision. The Gemara asks: Is that so? Didn’t they say to Rabbi Yehuda HaNasi: Why did they call you our holy Rabbi? He said to them: It is because in all my days I never looked at my circumcision. If so, why wasn’t Rabbi Yosei also called our holy Rabbi? The Gemara replies: In the case of Rabbi Yehuda HaNasi, another matter of modesty was present in him, as he did not insert his hand below his belt due to his great modesty. And Rabbi Yosei said: In all my days, the walls of my house never saw the seams of my robe due to modesty, as he would only undress under his bed sheets.,And Rabbi Yosei said: In all my days I never violated the words of my friends. I know about myself that I am not a priest, and nevertheless, if my friends say to me: Go up to the platform with the priests, I go up. And Rabbi Yosei said: In all my days I never said something and then retreated from it. Rabbi Yosei never said something positive or negative about a specific person and then denied it.,Rav Naḥman said: May I receive my reward because I fulfilled the obligation to eat three meals on Shabbat magnificently. Rav Yehuda said: May I receive my reward because I fulfilled the obligation of consideration during prayer. Rav Huna, son of Rav Yehoshua, said: May I receive my reward because I never walked four cubits with my head uncovered. Rav Sheshet said: May I receive my reward because I fulfilled the mitzva of phylacteries magnificently. And Rav Naḥman said: May I receive my reward because I fulfilled the mitzva of ritual fringes magnificently.,Rav Yosef said to Rav Yosef, son of Rabba: In what area was your father, Rabba, especially vigilant? He said to him: It was in the mitzva of ritual fringes. The Gemara relates: One day he was climbing the stairs when a string from his ritual fringes was severed, and he would not descend until he placed a new string on the garment. And Abaye said: May I receive my reward because when I see a young Torah scholar who has completed a tractate that he studied |
|
218. Socrates Scholasticus, Ecclesiastical History, 7.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ancient synagogue, jews of alexandria spending sabbaths not in synagogue Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 244 | 7.13. About this same time it happened that the Jewish inhabitants were driven out of Alexandria by Cyril the bishop on the following account. The Alexandrian public is more delighted with tumult than any other people: and if at any time it should find a pretext, breaks forth into the most intolerable excesses; for it never ceases from its turbulence without bloodshed. It happened on the present occasion that a disturbance arose among the populace, not from a cause of any serious importance, but out of an evil that has become very popular in almost all cities, viz. a fondness for dancing exhibitions. In consequence of the Jews being disengaged from business on the Sabbath, and spending their time, not in hearing the Law, but in theatrical amusements, dancers usually collect great crowds on that day, and disorder is almost invariably produced. And although this was in some degree controlled by the governor of Alexandria, nevertheless the Jews continued opposing these measures. And although they are always hostile toward the Christians they were roused to still greater opposition against them on account of the dancers. When therefore Orestes the prefect was publishing an edict - for so they are accustomed to call public notices - in the theatre for the regulation of the shows, some of the bishop Cyril's party were present to learn the nature of the orders about to be issued. There was among them a certain Hierax, a teacher of the rudimental branches of literature, and one who was a very enthusiastic listener of the bishop Cyril's sermons, and made himself conspicuous by his forwardness in applauding. When the Jews observed this person in the theatre, they immediately cried out that he had come there for no other purpose than to excite sedition among the people. Now Orestes had long regarded with jealousy the growing power of the bishops, because they encroached on the jurisdiction of the authorities appointed by the emperor, especially as Cyril wished to set spies over his proceedings; he therefore ordered Hierax to be seized, and publicly subjected him to the torture in the theatre. Cyril, on being informed of this, sent for the principal Jews, and threatened them with the utmost severities unless they desisted from their molestation of the Christians. The Jewish populace on hearing these menaces, instead of suppressing their violence, only became more furious, and were led to form conspiracies for the destruction of the Christians; one of these was of so desperate a character as to cause their entire expulsion from Alexandria; this I shall now describe. Having agreed that each one of them should wear a ring on his finger made of the bark of a palm branch, for the sake of mutual recognition, they determined to make a nightly attack on the Christians. They therefore sent persons into the streets to raise an outcry that the church named after Alexander was on fire. Thus many Christians on hearing this ran out, some from one direction and some from another, in great anxiety to save their church. The Jews immediately fell upon and slew them; readily distinguishing each other by their rings. At daybreak the authors of this atrocity could not be concealed: and Cyril, accompanied by an immense crowd of people, going to their synagogues- for so they call their house of prayer- took them away from them, and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. One of them, a physician named Adamantius, fled to Atticus bishop of Constantinople, and professing Christianity, some time afterwards returned to Alexandria and fixed his residence there. But Orestes the governor of Alexandria was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population; he therefore at once communicated the whole affair to the emperor. Cyril also wrote to him, describing the outrageous conduct of the Jews; and in the meanwhile sent persons to Orestes who should mediate concerning a reconciliation: for this the people had urged him to do. And when Orestes refused to listen to friendly advances, Cyril extended toward him the book of gospels, believing that respect for religion would induce him to lay aside his resentment. When, however, even this had no pacific effect on the prefect, but he persisted in implacable hostility against the bishop, the following event afterwards occurred. |
|
| 219. Philastrius of Brescia, Diversarum Hereseon Liber, 45.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sabbath, fasting on sabbath Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296 |
| 220. Epiphanius, Panarion, 1.30.11.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, rank and order in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 307 |
| 221. John Chrysostom, Homilies On John, 37.2-37.3, 41.2, 48.1-48.2, 64.4, 65.1, 66.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 133, 134, 136 |
| 222. Anon., Midrash Psalms, 17.4, 19.22, 61.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sabbath, visiting a prophet •sabbath, coinciding with first day of passover •passover,sabbath coinciding with first day of Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 267 |
| 223. Anon., Apostolic Constitutions, 7.35.1-7.35.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 137 |
| 224. Justinian, Codex Justinianus, 1.9.2, 1.9.18, 1.10.1, 1.11.6, 1.19.13 (5th cent. CE - 6th cent. CE) Tagged with subjects: •sabbath, decrees relating to Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 213, 214, 236, 284, 294 |
| 225. Justinian, Novellae, 139, 146, 12 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 284 |
| 226. Theodosius Ii Emperor of Rome, Theodosian Code, 2.8.19, 2.8.22-2.8.23, 2.8.25-2.8.26, 16.5.42, 16.5.52, 16.5.54, 16.6.6, 16.8, 16.8.8-16.8.9, 16.8.16, 16.8.18-16.8.27, 16.8.29, 16.9.3-16.9.4, 16.10.21, 16.10.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 57, 213, 214, 236, 237, 271, 284, 294 |
| 227. Justinian, Novellae, 139, 146, 12 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 284 |
| 228. Sozomenus, Ecclesiastical History, 9.1.2-9.1.3 Tagged with subjects: •sabbath, decrees relating to Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 225 |
| 229. Anon., Mekhilta Shabbeta, 1 Tagged with subjects: •sabbath, healing on, Found in books: Maccoby, Philosophy of the Talmud (2002) 87 |
| 230. Anon., Midrash Hagadol, 0, ., 1, 2, , Genesis28.11, Genesis19.27, exodus 20.10, s, u, d, o, x, e Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 123 |
| 231. Severus of Minorca, Letters, 8.4, 12.8 Tagged with subjects: •letter of severus of minorca on the conversion of the jews, sabbath law and •sabbath, decrees relating to Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 57, 391 |
| 232. Anon., Midrash On Samuel, 7.5 Tagged with subjects: •reading, sabbath and holidays Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 392 |
| 234. Dead Sea Scrolls, 4Q264A (Halakha B), , (, ), -, 0, 1, 1i 1, 1i 5-8, 1i 6-7, 1i 7, 1i 7-8, 1i 8, 2, 4, 4q264a (halakha b), 5, 6, 7, 8, a, b, h, i, k, l, q, 3 Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 175, 188 |
| 235. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), a b c d\n0 34.16 34.16 34 16\n1 3 3 3 None\n2 . . \n3 4 4 4 None\n4 1 1 1 None\n5 6 6 6 None Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 123 |
| 236. Dead Sea Scrolls, 11Q17, 9.4-9.5 Tagged with subjects: •temple, in heaven, in songs of the sabbath sacrifice Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 135 |
| 238. Hebrew Bible, Judith, 10.5, 12.2, 15.12-15.13 Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303, 333 |
| 241. Anon., Psalms Rabba, 137.6 Tagged with subjects: •sabbath, food and fasting Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 303 |
| 242. Curtius Rufus, Fgh 688 F16, , -, 2, 3, 4, 5i 2, 5i 3-4, i, 5 Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 172, 173, 174, 188 |
| 243. Cratinus, F, , -, 1, 1ai, 1bi 9-10, 9, a, b, i, 0 Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 229 |
| 244. Anon., Midrash On Song of Songs, 1.44 Tagged with subjects: •sabbath, coinciding with first day of passover •passover,sabbath coinciding with first day of Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 268 |
| 245. Bavli, B. Metzia, 6a, 96b-97a Tagged with subjects: •nan Found in books: Schick, Intention in Talmudic Law: Between Thought and Deed (2021) 138 |
| 246. Anon., The Acts of Justin And Seven Companions (Review A), 95, 92 Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 135 |
| 247. Ctesias, Fragments, , -, 1, 3, 4, 6v 13-14, v, 6 Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 172, 173, 174 |
| 248. Cyril of Jerusalem, Mystagogicae Catecheses, a b c d\n0 7 7 7 None\n1 - None\n2 6 6 6 None\n3 1 1 1 None\n4 2 2 2 None\n5 . . \n6 12.7 12.7 12 7\n7 12.6 12.6 12 6 Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 175, 188 |
| 249. Mishnah, Karetot, 2.6 Tagged with subjects: •carrying (on the sabbath) Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 112 |
| 250. Eleazar Birabbi Qallir, Shivata For Dew, 202 Tagged with subjects: •sabbath, coinciding with first day of passover •passover,sabbath coinciding with first day of Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 267 |
| 251. Anon., Pesiqta Rabbati, a b c d\n0 26 26 26 None\n1 . . \n2 8 8 8 None\n3 23.8 23.8 23 8\n4 2 2 2 None\n5 3 3 3 None\n6 40 40 40 None Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 252. Papyri, P.Haun., 2.13 Tagged with subjects: •sabbath and the therapeutae, and wearing of white Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 273 |
| 253. Papyri, P.Oxy., 36.2780 Tagged with subjects: •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, rank and order in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 309 |
| 254. Papyri, P.Ryl., 2.233 Tagged with subjects: •sabbath and the therapeutae, women/women elders in •sabbath of sabbaths, sacred event stage in •sabbath of sabbaths, stages of movement in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 330 |
| 255. Papyri, P.Yadin, 20 Tagged with subjects: •sabbath and the therapeutae, juniors, role in •sabbath and the therapeutae, president/speaker in •sabbath and the therapeutae, rank and order in Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 310 |
| 256. Council of Constantinople Iii [681]Anon., Can., a b c d\n0 4 4 4 None\n1 6.4 6.4 6 4\n2 6.3 6.3 6 3\n3 - None\n4 3 3 3 None\n5 6 6 6 None\n6 . . Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 77 |
| 257. Council of Nicaea, Can., 3 Tagged with subjects: •carrying, prohibited on sabbath, biblical referents, in dead dea scrolls Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 196 |
| 258. Council of Trullo, Can., , , , (, ), 0, 1, 2, 4, 4q251 (halakha a), 5, a, h, k, l, q, 2 Tagged with subjects: •nan Found in books: Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 172, 173, 174, 175, 176, 177, 178, 180, 181, 182, 184, 185, 186, 187, 188, 189, 190, 196, 199, 204, 205, 206, 213, 214 |
259. Anon., Letter of Aristeas, 305-306, 304 Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 114 | 304. needs. Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself - for thus he had been commanded by the king. In the early morning they appeared daily at the Court, and |
|
| 260. Anon., Soferim, 14.4-14.10, 17.1-17.2, 17.6 Tagged with subjects: •reading, sabbath and holidays Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 538, 556 |
| 261. Pseudo-Tertullian, Adversus Omnes Haereses, 6.1-6.2 Tagged with subjects: •sabbath, fasting on sabbath Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 296 |
