1. Septuagint, Tobit, 14.5-14.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297 | 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. |
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2. Hebrew Bible, Leviticus, 1.14-1.15, 10.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 109, 319| 1.14. "וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃", 1.15. "וְהִקְרִיבוֹ הַכֹּהֵן אֶל־הַמִּזְבֵּחַ וּמָלַק אֶת־רֹאשׁוֹ וְהִקְטִיר הַמִּזְבֵּחָה וְנִמְצָה דָמוֹ עַל קִיר הַמִּזְבֵּחַ׃", | 1.14. "And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons.", 1.15. "And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar.", 10.10. "And that ye may put difference between the holy and the common, and between the unclean and the clean;", |
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3. Hebrew Bible, Isaiah, 54.11-54.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297| 54.11. "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃", 54.12. "וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃", | 54.11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.", 54.12. "And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.", |
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4. Septuagint, Tobit, 14.5-14.7 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297 | 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. |
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| 5. Dead Sea Scrolls, Damascus Covenant, 14.5-14.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 295 |
| 6. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 14.5-14.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 295 |
| 7. Dead Sea Scrolls, 4Q266, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan |
8. Philo of Alexandria, On The Special Laws, 1.202-1.204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319 | 1.202. Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordices of nature; 1.203. for the law, in the first place, desires that the mind of the man who is offering the sacrifice shall be made holy by being exercised in good and advantageous doctrines; and, in the second place, that his life shall consist of most virtuous actions, so that, in conjunction with the imposition of hands, the man may speak freely out of his cleanly conscience, and may say, 1.204. "These hands have never received any gift as a bribe to commit an unjust action, nor any division of what has been obtained by rapine or by covetousness, nor have they shed innocent blood. nor have they wrought mutilation, nor works of insolence, nor acts of violence, nor have they inflicted any wounds; nor, in fact, have they performed any action whatever which is liable to accusation or to reproach, but have been ministers in everything which is honourable and advantageous, and which is honoured by wisdom, or by the laws, or by honourable and virtuous men."XXXVIII. |
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| 9. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 303 |
10. Mishnah, Menachot, 9.7-9.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319| 9.7. "כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: \n", 9.8. "הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה: \n", 9.9. "חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה: \n", | 9.7. "None of the communal offerings require the laying on of hands except the bull that is offered for [the transgression by the congregation] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the he-goat offered for [the sin] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesah. And an heir may lay his hands [on his father’s offering], and he may bring the libations for it, and can substitute [another animal for it].", 9.8. "All lay hands on the offering except a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slave, an agent, or a woman. The laying on of hands is outside the commandment. [One must lay] the hands: On the head of the animal, Both hands In the place where one lays on the hands there the animal must be slaughtered; And the slaughtering must immediately follow the laying on of hands.", 9.9. "Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands.", |
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11. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 299| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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12. New Testament, Luke, 3.11, 12.33, 16.19-16.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319| 3.11. ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21. καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22. ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23. καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24. καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25. εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26. καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. | 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise." 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores, 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'" |
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13. Mishnah, Pesahim, 7.3-7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 109| 7.3. "סָכוֹ בְשֶׁמֶן תְּרוּמָה, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ. אִם יִשְׂרָאֵל, אִם חַי הוּא, יְדִיחֶנּוּ. וְאִם צָלִי הוּא, יִקְלֹף אֶת הַחִיצוֹן. סָכוֹ בְשֶׁמֶן שֶׁל מַעֲשֵׂר שֵׁנִי, לֹא יַעֲשֶׂנּוּ דָמִים עַל בְּנֵי חֲבוּרָה, שֶׁאֵין פּוֹדִין מַעֲשֵׂר שֵׁנִי בִירוּשָׁלָיִם: \n", 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: \n", 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: \n", 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: \n", | 7.3. "If he basted it [the pesah] with oil of terumah: If they who registered for it are a company of priests, they may eat [it]. But if Israelites, if it is [still] raw, they may wash it off; if it is roasted, he must pare the outer part. If he anointed it with oil of second tithe, he must not charge its value for the members of the company, because second tithe must not be redeemed in Jerusalem.", 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.", |
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14. Mishnah, Hagigah, 3.6-3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 109| 3.6. "הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה: \n", 3.7. "הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין: \n", 3.8. "כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין: \n", | 3.6. "Tax-collectors who entered a house, and similarly thieves who restored [stolen] vessels are believed if they say, “We have not touched [anything].” And in Jerusalem they are believed in regard to sacred things, and during a festival also in regard to terumah.", 3.7. "One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.", 3.8. "How did they undertake the purification of the Temple court? They immersed the vessels which were in the Temple, and they say to them: “Be cautious lest you touch the table or menorah and defile them.” All the vessels that were in the Temple had second and third sets, so that if the first was defiled, they might bring a second set in its place. All the vessels that were in the Temple required immersion, except the altar of gold and the altar of bronze, for they are like the ground, the words of Rabbi Eliezer. But the sages say: because they were overlaid [with metal].", |
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15. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319| 4.13. יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הִנִּיחוּ אוֹתִי לִפְשֹׁט יָדִי בְּעוֹלָמִי, כֵּיצַד, הָיְתָה לְאַחַת מֵהֶן כִּכָּר אַחַת וְהָיָה בָהּ כְּדֵי שֶׁתֹּאכַלְנָה הִיא וּבַעֲלָהּ יוֹם אֶחָד, וְכֵיוָן שֶׁמֵּת בְּנָהּ שֶׁל שְׁכֶנְתָּהּ, הָיְתָה נוֹטֶלֶת אוֹתוֹ הַכִּכָּר וּמְנַחֶמָה אוֹתָהּ בָּהּ, וְהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ בִּשְׁלוּ יַלְדֵיהֶן לְמִצְווֹת, הֲדָא הוּא דִכְתִיב: יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן, וְכָל כָּךְ לָמָּה בִּשְׁבִיל שֶׁהָיוּ לְבָרוֹת לָמוֹ. | |
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16. Anon., Leviticus Rabba, 22.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 277| 22.8. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְבֶן מֶלֶךְ שֶׁגַּס לִבּוֹ עָלָיו וְהָיָה לָמֵד לֶאֱכֹל בְּשַׂר נְבֵלוֹת וּטְרֵפוֹת, אָמַר הַמֶּלֶךְ זֶה יִהְיֶה תָּדִיר עַל שֻׁלְחָנִי וּמֵעַצְמוֹ הוּא נָדוּר [גדור], כָּךְ לְפִי שֶׁהָיוּ יִשְׂרָאֵל לְהוּטִים אַחַר עֲבוֹדַת כּוֹכָבִים בְּמִצְרַיִם וְהָיוּ מְבִיאִים קָרְבָּנֵיהֶם לַשְּׂעִירִים, דִּכְתִיב (ויקרא יז, ז): וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים, וְאֵין שְׂעִירִים אֵלּוּ אֶלָּא שֵׁדִים, שֶׁנֶּאֱמַר (דברים לב, יז): וַיִּזְבְּחוּ לַשֵּׁדִים, וְאֵין שֵׁדִים אֵלּוּ אֶלָּא שְׂעִירִים, שֶׁנֶּאֱמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, וְהָיוּ מַקְרִיבִין קָרְבָּנֵיהֶם בְּאִסּוּר בָּמָּה וּפֻרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיוּ מַקְרִיבִין לְפָנַי בְּכָל עֵת קָרְבְּנוֹתֵיהֶן בְּאֹהֶל מוֹעֵד, וְהֵן נִפְרָשִׁים מֵעֲבוֹדַת כּוֹכָבִים וְהֵם נִיצוֹלִים, הֲדָא הוּא דִכְתִיב: אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגו'. | 22.8. "Rabbi Pinhas in the name of Rabbi Levi stated: This is comparable to a king’s son who strayed and was accustomed to eat non-kosher meat. The king declared, “let him always eat at my table and on his own he will eventually become disciplined.” Similarly, because Israel was attached to idolatry in Egypt and would bring their sacrifices to the goat-demons, as it is written (Leviticus 17:7) \"No longer shall you sacrifice to goat-demons, which refer to the shedim they sacrificed to (Deuternomy 32:17) \"and they sacrificed to shedim\", and those shedim refer to the goat-demons, as it says, (Isaiah 13:21) \"and the goat [demons] shall prance there.\" And they would offer sacrifices on high places and retribution would befall them, the Holy One blessed be He said “let them offer sacrifices before Me at all times in the Tent of Meeting and they will be separated from idolatry and be saved.” This is the meaning of what is written (Leviticus 17:3-7): “Any man of the House of Israel who slaughters an ox or sheep or goat... and does not bring it to the entrance of the Tent of Meeting as a sacrifice to God.... that man will be cut off from among his people… so that they no longer offer their sacrifices to the goat-demons that they are wont to stray after.\"", |
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| 17. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319 |
18. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319 | 93a. if the repeated term “his offering” is not needed to counter the i a fortiori /i inferences, b why do I /b need these three b verses? /b The Gemara explains: One instance of b “his offering” /b teaches that one places hands only on one’s own offering, b but not /b on b an offering of another /b person. Another instance of b “his offering” /b teaches that one places hands only on one’s own offering, b but not /b on b an offering of a gentile. /b The third instance of b “his offering” /b serves b to include all /b the b owners of /b a jointly owned b offering in /b the requirement of b placing hands, /b i.e., they are all required to place their hands on the offering.,§ The mishna states: If the owner of an offering died, then b the heir /b is regarded as the offering’s owner. Therefore, he b places /b his b hands /b on the offering and brings the accompanying libations, and he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred., b Rav Ḥaya taught /b a i baraita /i b in the presence of Rava: An heir does not place hands /b on an offering he inherited, and b an heir cannot substitute /b a non-sacred animal for an offering he inherited. Rava asked: b But didn’t we learn /b in the mishna: b The heir places /b his b hands /b on the offering, b and brings /b the accompanying b libations, and he can substitute /b a non-sacred animal for it and thereby consecrate the non-sacred animal?,Rav Ḥaya b said to /b Rava: b Should I reverse /b the current version of the i baraita /i to have it be in accordance with the mishna? Rava b said to him: No, /b as b whose /b opinion is expressed in b the mishna? It is /b the opinion of b Rabbi Yehuda, as it is taught /b in a i baraita /i : b An heir places hands, /b and b an heir can effect substitution. Rabbi Yehuda says: An heir does not place hands, /b and b an heir cannot effect substitution. /b ,The Gemara clarifies: b What is the reasoning of Rabbi Yehuda? /b He expounds the term b “his offering” /b as teaching that one places hands only on one’s own offering, b but not /b on b one’s father’s offering /b that one inherited. b And /b furthermore, Rabbi Yehuda b derives /b the i halakha /i concerning who can substitute a non-sacred animal for an offering, which is b the initial stage of consecration, from /b the i halakha /i concerning who performs the rite of placing hands on the offering, which is b the final stage of consecration: Just as /b with regard to b the final stage of consecration, an heir does not place /b his b hands, so too, /b with regard to b the initial stage of consecration, an heir cannot effect substitution. /b , b And /b as for b the Rabbis, /b from where do they derive their opinion? The verse states: “If b he shall substitute [ i hamer yamir /i ] /b animal for animal” (Leviticus 27:10), with the doubled form of i hamer yamir /i serving b to include the heir /b as one capable of effecting substitution. b And /b furthermore, b they derive /b the i halakha /i concerning who performs the rite of placing hands, which is the b final stage of consecration, from /b the i halakha /i concerning who can effect substitution, which is b an initial stage of consecration: Just as /b with regard to b the initial stage of consecration, an heir can effect substitution, so too, /b with regard to b the final stage of consecration, an heir places /b his b hands. /b ,The Gemara asks: b And /b as for b the Rabbis, what do they do with this /b term: b “His offering”? /b The Gemara explains how the Rabbis expound each mention of the term. One instance of b “his offering” /b teaches that one places hands only on one’s own offering, b but not /b on b an offering of a gentile. /b Another instance of b “his offering” /b teaches that one places hands only on one’s own offering, b but not /b on b an offering of another /b person. The third instance of b “his offering” /b serves b to include all /b the b owners of /b a jointly owned b offering in /b the requirement of b placing hands, /b i.e., they are all required to place their hands on the offering.,The Gemara clarifies: b And Rabbi Yehuda does not hold /b that one of the mentions serves b to include all /b the b owners of /b a jointly owned b offering in /b the requirement of b placing hands, /b so he is able to expound it to exclude an heir from the requirement. b Alternatively, /b if b he holds /b that one of the mentions serves to include owners of a jointly owned offering, then he must b derive /b that one does not place hands on the offering of b a gentile or /b of b another /b person b from /b the same b one /b mention in the b verse, /b which b leaves him two /b more mentions in the b verses. One /b he expounds to teach that on b “his offering” /b he places hands, b but not /b on b his father’s offering /b that he inherited, b and the other /b mention remains b to include all /b the b owners of /b a jointly owned b offering in /b the requirement of b placing hands. /b ,The Gemara asks: b And /b as for b Rabbi Yehuda, what does he do /b with the use of the doubled form b in this /b verse: “If b he shall substitute [ i hamer yamir /i ]”? /b The Gemara answers: b He requires it to include a woman /b among those who can effect substitution. b As it is taught /b in a i baraita /i : b Since the entire matter /b of substitution b is stated /b in the Torah b only in the masculine form, what /b is the reason that b we ultimately /b come b to include a woman? The verse states: /b “If b he shall substitute [ i hamer yamir /i ],” /b using a doubled form., b And /b as for b the Rabbis, they derive /b that a woman can effect substitution b from /b the term: b “And if” /b (Leviticus 27:10), in the phrase “and if he shall substitute.” b And Rabbi Yehuda does not expound /b the term b “and if” /b at all., strong MISHNA: /strong b Everyone /b who brings an animal offering b places hands /b upon its head, b except for a deaf-mute, an imbecile, a minor, a blind person, a gentile, /b a Canaanite b slave, the agent /b of the owner of the offering who brings the offering on the owner’s behalf, b and a woman. /b , b And /b the requirement of b placing hands is a non-essential mitzva; /b therefore, failure to place hands does not prevent the owner from achieving atonement.,The rite of placing hands is performed by leaning b on the head /b of the offering b with two hands. And in the /b same b location /b in the Temple b that one places hands, one slaughters /b the animal. b And immediately following /b the rite of b placing hands, /b the b slaughter /b is performed., strong GEMARA: /strong The Gemara explains why certain types of people do not place hands on an offering: b Granted, a deaf-mute, an imbecile, and a minor /b do not place their hands on the offering, b as they are not mentally competent. /b The exclusion of b a gentile /b is also understandable, as the verses concerning placing hands are introduced with: “Speak to the children of Israel and say to them” (Leviticus 1:2), which indicates that b the children of Israel place hands /b upon their offerings, b but gentiles do not place /b their b hands /b upon their offerings. b But /b with regard to b a blind person, what is the reason /b that he does b not /b place his hands on his offering?, b Rav Ḥisda and Rav Yitzḥak bar Avdimi /b disagree as to the source of the exclusion of a blind person. b One said /b that it is b derived /b from a verbal analogy between the mention of b placing hands /b in the passage detailing the general requirement to do so, and the mention of b placing hands /b stated with regard to the bull offering brought for a community-wide violation perpetrated due to an erroneous ruling of the Sanhedrin, which is performed b by /b the b Elders of /b the b congregation, /b i.e., the judges of the Sanhedrin: Just as the judges may not be blind (see i Sanhedrin /i 34b), so too the rite of placing hands is not performed by a blind person., b And /b the other b one said /b that it is b derived /b from a verbal analogy between the mention of b placing hands /b in the passage detailing the general requirement to do so, and the mention of b placing hands /b stated with regard to the b burnt offering of appearance /b brought by an individual on the pilgrimage Festivals: Just as a blind person is exempt from making the pilgrimage to Jerusalem and bringing the offering (see i Ḥagiga /i 2a), so too he is excluding from the requirement of placing hands.,The Gemara asks: b And according to the one who said /b that the exclusion of a blind person is derived b from /b the b burnt offering of appearance, what is the reason /b that b he does not derive /b this b from /b the placing of hands performed by the b Elders of /b the b congregation? /b |
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| 19. Dead Sea Scrolls, 4Q259, 2.11-2.16 Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 300 |
| 20. Dead Sea Scrolls, 4Q258, 1, 1.4-5, 31.4, 31.5, 31.6 Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 300 |
| 22. Dead Sea Scrolls, 4Q319, 0 Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 297 |
| 23. Dead Sea Scrolls, 4Q277, 1 Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 299 |
| 24. Anon., Pesiqta De Rav Kahana, 15.7 Tagged with subjects: •schmidt, francis Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319 |
| 25. Anon., Leges Publicae, None Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 319 |
