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8 results for "sifre"
1. Hebrew Bible, Deuteronomy, 11.29, 12.3-12.4, 12.20 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 153, 154
11.29. "וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת־הַבְּרָכָה עַל־הַר גְּרִזִים וְאֶת־הַקְּלָלָה עַל־הַר עֵיבָל׃", 12.3. "הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃", 12.3. "וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃", 12.4. "לֹא־תַעֲשׂוּן כֵּן לַיהוָה אֱלֹהֵיכֶם׃", 11.29. "And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal.", 12.3. "And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.", 12.4. "Ye shall not do so unto the LORD your God.", 12.20. "When the LORD thy God shall enlarge thy border, as He hath promised thee, and thou shalt say: ‘I will eat flesh’, because thy soul desireth to eat flesh; thou mayest eat flesh, after all the desire of thy soul.",
2. Hebrew Bible, Proverbs, 11.24, 23.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 49
11.24. "יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ־לְמַחְסוֹר׃", 23.22. "שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ׃", 11.24. "There is that scattereth, and yet increaseth; And there is that withholdeth more than is meet, but it tendeth only to want.", 23.22. "Hearken unto thy father that begot thee, And despise not thy mother when she is old.",
3. Hebrew Bible, Psalms, 119.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 49
119.26. "דְּרָכַי סִפַּרְתִּי וַתַּעֲנֵנִי לַמְּדֵנִי חֻקֶּיךָ׃", 119.26. "I told of my ways, and Thou didst answer me; teach me Thy statutes.",
4. Hebrew Bible, Ecclesiastes, 6.2 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 49
6.2. "אִישׁ אֲשֶׁר יִתֶּן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר־יִתְאַוֶּה וְלֹא־יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכֹל מִמֶּנּוּ כִּי אִישׁ נָכְרִי יֹאכֲלֶנּוּ זֶה הֶבֶל וָחֳלִי רָע הוּא׃", 6.2. "a man to whom God giveth riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease.",
5. Mishnah, Avodah Zarah, 3.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 154
3.7. "שְׁלשָׁה בָתִּים הֵן. בַּיִת שֶׁבָּנוּי מִתְּחִלָּה לַעֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. סִיְּדוֹ וְכִיְּרוֹ לַעֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הִכְנִיס לְתוֹכָה עֲבוֹדָה זָרָה וְהוֹצִיאָהּ, הֲרֵי זֶה מֻתָּר. שָׁלשׁ אֲבָנִים הֵן. אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּה לְבִימוֹס, הֲרֵי זוֹ אֲסוּרָה. סִיְּדָהּ וְכִיְּרָהּ לְשֵׁם עֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה וְסִלְּקָהּ, הֲרֵי זוֹ מֻתֶּרֶת. שָׁלשׁ אֲשֵׁרוֹת הֵן. אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. גִּדְּעוֹ וּפִסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה וְהֶחֱלִיף, נוֹטֵל מַה שֶּׁהֶחֱלִיף. הֶעֱמִיד תַּחְתֶּיהָ עֲבוֹדָה זָרָה וּבִטְּלָהּ, הֲרֵי זֶה מֻתָּר. אֵיזוֹ הִיא אֲשֵׁרָה, כֹּל שֶׁיֵּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁעוֹבְדִין אוֹתָהּ. וּמַעֲשֶׂה בְצַיְדָּן בְּאִילָן שֶׁהָיוּ עוֹבְדִין אוֹתוֹ, וּמָצְאוּ תַחְתָּיו גָּל. אָמַר לָהֶן רַבִּי שִׁמְעוֹן, בִּדְקוּ אֶת הַגַּל הַזֶּה, וּבְדָקוּהוּ וּמָצְאוּ בוֹ צוּרָה. אָמַר לָהֶן, הוֹאִיל וְלַצּוּרָה הֵן עוֹבְדִין, נַתִּיר לָהֶן אֶת הָאִילָן:", 3.7. "There are three types of shrines: A shrine originally built for idolatrous worship behold this is prohibited. If one plastered and tiled [an ordinary house] for idolatry and renovated it, one may remove the renovations. If he had only brought an idol into it and taken it out again, [the house] is permitted. There are three kinds of [idolatrous] stones: A stone which a man hewed originally to serve as a pedestal [for an idol] behold this is prohibited. If one plastered and tiled [a stone] for idolatry, one may remove the plaster and tile, and it is then permitted. If he set an idol upon it and took it off, behold [the stone] is permitted. There are three kinds of asherah: a tree which has originally been planted for idolatry behold this is prohibited. If he chopped and trimmed [a tree] for idolatry, and its sprouted afresh, he removes the new growth. If he only set [an idol] under it and took it away, behold the tree is permitted. What is an asherah? Any [tree] beneath which there is an idol. Rabbi Shimon says: any [tree] which is worshipped. It happened at Sidon that there was a tree which was worshipped and they found a heap of stones beneath it. Rabbi Shimon said to them, “examine this heap.” They examined it and discovered an image in it. He said to them, “since it is the image that they worship, we permit the tree for you.”",
6. New Testament, Mark, 8.27-8.33 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 146
8.27. Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; 8.28. οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 8.29. καὶ αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ Σὺ εἶ ὁ χριστός. 8.30. καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. 8.31. Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· 8.32. καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾷν αὐτῷ. 8.33. ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει Ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?" 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ." 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men."
7. Anon., Sifre Deuteronomy, 37.1, 61.2, 352.4-352.5 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 147, 153, 154
37.1. (Devarim 7:12) "And it shall be if you hearken to these judgments": (7:1) "When the L-rd your G-d brings you to the land to inherit it, etc.": This section was stated to Israel at the exodus from Egypt. For they said: Perhaps we will not enter a land as beautiful as this, whereupon the Holy One Blessed be He said to them: The land that you are coming to inherit is superior to it. 61.2. "and you shall break their monuments": This is a monument which was hewn originally for idolatry. 352.4. Variantly: "Break the thighs of those who rise up against him" refers to Korach. "and of his foes, that they rise not": This refers to Uzziyahu (viz. II Chronicles 29:16-23). 352.5. (Devarim, i Ibid /i . 12) "of Benjamin he said 'Beloved ( i yedid /i ) of the L-rd.'": Benjamin is especially beloved because he is called " i yedid /i " of the L-rd. For there are many "lovers," but the most beloved of all is " i yedid /i ." Six are called " i yedidim /i ": The Holy One Blessed be He," viz. (Isaiah 5:1) "I will sing now of my i Yedid /i "; Benjamin: " i yedid /i of the L-rd; he shall rest securely upon Him"; Solomon, viz. (II Samuel 12:25) "And he called his name ' i yedidyah /i ' because of the L-rd" (i.e., because of the L-rd's love for him.) And it is written ( i Ibid /i . 24) "And the L-rd loved him." Israel, viz. (Jeremiah 12:7) "I have delivered the i yediduth /i of My soul into the palm of her enemies"; the Temple, viz. (Psalms 84:2) "How i yedidoth /i are Your dwellings (i.e., the Temple)"; Abraham, viz. (Jeremiah 11:15): "What is My i yedid /i (Abraham) doing in My house" (viz. i Menachoth /i 53b). Let the i yedid /i (Solomon) come and build the i yedid /i (the Temple) in the portion of the i yedid /i (Benjamin) for the i Yedid /i (the Holy One Blessed be He); and let the i yedidim /i (Israel), the children of the i yedid /i (Abraham) come and enter therein.
8. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •sifre deuteronomy Found in books: Avery Peck et al. (2014) 49
64a. אם כן ביטלת תורת עירוב מאותו מבוי,דמערבי יאמרו עירוב מועיל במקום נכרי דמכרזינן,אכרזתא לדרדקי,אלא אמר רבא ליזיל חד מינייהו ליקרב ליה ולשאול מיניה דוכתא ולינח ביה מידי דהוה ליה כשכירו ולקיטו ואמר רב יהודה אמר שמואל אפילו שכירו ואפילו לקיטו נותן עירובו ודיו,אמר ליה אביי לרב יוסף היו שם חמשה שכירו וה' לקיטו מהו אמר ליה אם אמרו שכירו ולקיטו להקל יאמרו שכירו ולקיטו להחמיר,גופא אמר רב יהודה אמר שמואל אפילו שכירו ואפי' לקיטו נותן עירובו ודיו אמר רב נחמן כמה מעליא הא שמעתא,אמר רב יהודה אמר שמואל שתה רביעית יין אל יורה אמר רב נחמן לא מעליא הא שמעתא דהא אנא כל כמה דלא שתינא רביעתא דחמרא לא צילא דעתאי,אמר ליה רבא מאי טעמא אמר מר הכי האמר ר' אחא בר חנינא מאי דכתיב (משלי כט, ג) ורועה זונות יאבד הון כל האומר שמועה זו נאה וזו אינה נאה מאבד הונה של תורה אמר ליה הדרי בי,אמר רבה בר רב הונא שתוי אל יתפלל ואם התפלל תפלתו תפלה שיכור אל יתפלל ואם התפלל תפלתו תועבה,היכי דמי שתוי והיכי דמי שיכור כי הא דרבי אבא בר שומני ורב מנשיא בר ירמיה מגיפתי הוו קא מפטרי מהדדי אמעברא דנהר יופטי אמרו כל חד מינן לימא מילתא דלא שמיע לחבריה דאמר מרי בר רב הונא לא יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרו,פתח חד ואמר היכי דמי שתוי והיכי דמי שיכור שתוי כל שיכול לדבר לפני המלך שיכור כל שאינו יכול לדבר לפני המלך,פתח אידך ואמר המחזיק בנכסי הגר מה יעשה ויתקיימו בידו יקח בהן ספר תורה אמר רב ששת: אפילו 64a. b If so, you have abolished /b the halakhic b category of i eiruv /i from that alleyway. /b Since from a halakhic perspective it is considered as though only one person lives in that alleyway, there is no need for an i eiruv /i . Consequently, when the residents carry in it without an i eiruv /i , observers will mistakenly think that it is permitted to carry in an alleyway even without an i eiruv /i .,Rav Huna, son of Rav Yehoshua, replied: It is required b that they establish an i eiruv /i /b anyway, as a reminder of the laws of i eiruvin /i , even though it serves no halakhic purpose. Rava retorted that this in turn results in a different problem: Observers will then b say /b that b an i eiruv /i is effective /b even b in the place of a gentile, /b even if he does not rent out his domain, which is against the i halakha /i . He replied: b We make an announcement /b to the effect that they are not carrying because of the i eiruv /i , and that it only serves as a reminder.,Rava rejected this option as well: Can we make b an announcement for the children? /b Even if it is assured that all adults present will hear the announcement, how will the children, who do not hear or understand the announcement, know the i halakha /i later in life? Recalling that their fathers established an i eiruv /i in this alleyway, they will think that an i eiruv /i is effective even in the place of a gentile. Therefore, one cannot rely on Abaye’s solution., b Rather, Rava said /b that the gentile’s Jewish neighbors should proceed as follows: b Let one of them go and become friendly with /b the gentile, b and ask him /b for permission to make use of b a place /b in his domain, b and set something down there, thus becoming like /b the gentile’s b hired laborer or harvester. And Rav Yehuda said /b that b Shmuel said: /b Not only can the gentile himself rent out his domain for the purpose of an i eiruv /i , but b even his hired laborer, and even his harvester, /b if he is a Jew, b may /b rent out the space and b contribute to the i eiruv /i /b on his behalf, b and this is enough. /b , b Abaye said to Rav Yosef: If there were five hired laborers or five harvesters there, what is /b the i halakha /i ? Does the presence of more than one of these, if they are all Jews, entail a stringency, such that they are all required to join in the i eiruv /i or that they are all required to rent out his domain? Rav Yosef b said to him: If /b the Sages b said /b that the gentile’s b hired laborer or harvester /b stands in his place b as a leniency, would they say that his hired laborer or harvester /b stands in his place b as a stringency? /b This law was stated only as a leniency with regard to the laws of renting for the purpose of an i eiruv /i , not in order to introduce more stringencies.,The Gemara proceeds to examine the ruling cited in the course of the previous discussion. Returning to b the matter itself, Rav Yehuda said /b that b Shmuel said: Even /b the gentile’s b hired laborer, and even his harvester, may contribute to the i eiruv /i /b in his stead, b and this is enough. Rav Naḥman said: How excellent is this i halakha /i . /b Even Rav Naḥman agreed with this statement, and viewed it as correct and substantiated.,However, Rav Naḥman did not give his approval to all of Rav Yehuda’s rulings, as b Rav Yehuda said /b that b Shmuel said: If one drank a quarter- /b i log /i b of wine, he may not issue a /b halakhic b ruling, /b as the wine is liable to confuse his thinking. With regard to this second statement, b Rav Naḥman said: This i halakha /i is not excellent, as /b concerning b myself, as long as I have not drunk a quarter- /b i log /i b of wine, my mind is not clear. /b It is only after drinking wine that I can issue appropriate rulings., b Rava said to /b Rav Naḥman: b What is the reason /b that b the Master said this, /b making a statement that praises one i halakha /i and disparages another? b Didn’t Rabbi Aḥa bar Ḥanina say: What is /b the meaning of that b which is written: “But he who keeps company with prostitutes /b [ b i zonot /i /b ] b wastes his fortune” /b (Proverbs 29:3)? It alludes to the following: b Anyone who says: This teaching is pleasant /b [ b i zo na’a /i /b ] b but this is not pleasant, loses the fortune of Torah. /b It is not in keeping with the honor of Torah to make such evaluations. Rav Naḥman b said to him: I retract, /b and I will no longer make such comments concerning words of Torah.,On the topic of drinking wine, b Rabba bar Rav Huna said: One who has drunk /b wine b must not pray, but if he /b nonetheless b prayed, his prayer is a prayer, /b i.e., he has fulfilled his obligation. On the other hand, b one who is intoxicated /b with wine b must not pray, and if he prayed, his prayer is an abomination. /b ,The Gemara poses a question: b What are the circumstances /b in which a person is considered b one who has drunk /b wine; b and what are the circumstances /b in which a person is considered b one who is intoxicated /b with wine? The Gemara answers that one can learn this from b the following /b event: b As Rabbi Abba bar Shumni and Rav Menashya bar Yirmeya from Gifti were taking leave of each other at the ford of the Yofti River, they said: Let each one of us say something that his fellow /b scholar b has not /b yet b heard, for Mari bar Rav Huna said: A person must take leave of his fellow only in the midst of /b a discussion of b a matter of i halakha /i , as due to this he will remember him. /b , b One /b of them b opened /b the discussion b and said: What are the circumstances /b where a person is considered b one who has drunk /b wine, b and what are the circumstances /b where a person is considered b one who is intoxicated /b with wine? b One who has drunk /b wine refers to b anyone /b who has drunk wine but whose mind remains clear enough b that he is able to talk in the presence of a king. One who is intoxicated /b refers to b anyone /b who is so disoriented by the wine he has drunk b that he is not able to talk in the presence of a king. /b , b The other one /b then b opened /b a different discussion b and said: /b With regard to b one who took possession of a convert’s property, what should he do so that it remains in his hands? /b The property of a convert who died without children is regarded as ownerless, and is acquired by the first person to perform a valid act of acquisition upon it. Since in this case the one who took possession of the property did not acquire it through his own labor, his ownership is tenuous, and he is liable to lose it unless he uses it for the purpose of a mitzva. One in this situation b should buy a Torah scroll with /b part of the revenue, and by the merit of this act, he will retain the rest. b Rav Sheshet said: Even /b