| 1. Hebrew Bible, Deuteronomy, 28-30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020) 41 |
2. Anon., 1 Enoch, 92.1, 92.2, 92.3, 92.4, 92.5, 93.11-94.5, 94.5, 94.8, 94.11, 95.1-104.9, 95.2, 95.3, 95.7, 96.1, 96.2, 96.4, 96.5, 96.6, 96.7, 96.8, 97.1, 97.3, 97.7, 97.8, 97.9, 97.10, 98.4, 98.6, 98.10, 98.15, 99.3, 99.6, 99.8, 99.9, 99.10, 100.3, 100.4, 100.7, 100.9, 101.7, 101.9, 102.3, 102.5, 102.6, 102.9, 103.5, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.5, 104.6, 104.7, 104.10-105.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020) 41 | 100.3. And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height. |
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3. Anon., Jubilees, 19.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •source criticism Found in books: Smith and Stuckenbruck (2020) 53 | 19.8. And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the years of the life of Sarah. |
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| 4. Dead Sea Scrolls, Pesher On Habakkuk, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •quellenkritik (source criticism) Found in books: Piotrkowski (2019) 11 |
| 5. Sallust, Iugurtha, 18-19, 17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Poulsen and Jönsson (2021) 275 |
6. Josephus Flavius, Against Apion, 2.49-2.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •quellenkritik (source criticism) Found in books: Piotrkowski (2019) 39 | 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.50. for when these Alexandrians were making war with Cleopatra the queen, and were in danger of being utterly ruined, these Jews brought them to terms of agreement, and freed them from the miseries of a civil war. “But then (says Apion) Onias brought a small army afterward upon the city at the time when Thermus the Roman ambassador was there present.” 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. |
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7. Josephus Flavius, Jewish War, 7.421-7.422, 7.432-7.435 (1st cent. CE - 1st cent. CE) Tagged with subjects: •quellenkritik (source criticism) Found in books: Piotrkowski (2019) 39 | 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. |
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8. Josephus Flavius, Jewish Antiquities, 13.285, 13.354-13.355, 14.131 (1st cent. CE - 1st cent. CE) Tagged with subjects: •quellenkritik (source criticism) Found in books: Piotrkowski (2019) 39 | 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; |
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9. Plutarch, Julius Caesar, 18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •source criticism, intertextuality Found in books: Poulsen and Jönsson (2021) 91| 18.2. τούτων Τιγυρίνους μὲν οὐκ αὐτός, ἀλλὰ Λαβιηνὸς πεμφθεὶς ὑπʼ αὐτοῦ περὶ τὸν Ἄραρα ποταμὸν συνέτριψεν, Ἐλβηττίων δὲ αὐτῷ πρός τινα πόλιν φίλην ἄγοντι τὴν στρατιὰν καθʼ ὁδὸν ἀπροσδοκήτως ἐπιθεμένων φθάσας ἐπὶ χωρίον καρτερὸν κατέφυγε, κἀκεῖ συναγαγὼν καὶ παρατάξας τὴν δύναμιν, ὡς ἵππος αὐτῷ προσήχθη, τούτῳ μὲν, ἔφη, νικήσας χρήσομαι πρός τὴν δίωξιν, νῦν δὲ ἴωμεν ἐπὶ τοὺς πολεμίους, καὶ πεζὸς ὁρμήσας ἐνέβαλε. | 18.2. |
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| 10. Quintilian, Institutes of Oratory, 10.4.114 (1st cent. CE - 1st cent. CE) Tagged with subjects: •source criticism, intertextuality Found in books: Poulsen and Jönsson (2021) 93 |
| 11. Suetonius, Iulius, 56.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •source criticism, intertextuality Found in books: Poulsen and Jönsson (2021) 93 |
| 12. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •source criticism Found in books: Hayes (2022) 218 |
13. Cassius Dio, Roman History, 40.38.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •source criticism, intertextuality Found in books: Poulsen and Jönsson (2021) 95 | 40.38.4. and he did not meet with success there either. Labienus, however, occupied the island in the river Sequana after conquering its defenders on the nearer bank and sending his troops across at many points at once, both down and up stream, in order that he might not be hindered if he attempted the crossing at one spot. |
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| 14. Polyaenus, Stratagems, 3.42-3.43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •source criticism, intertextuality Found in books: Poulsen and Jönsson (2021) 95 |
| 15. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •source criticism Found in books: Hayes (2022) 224 |
| 16. Caesar, Bg, 1.10.3, 2.20.1, 7.4.3 Tagged with subjects: •source criticism, intertextuality Found in books: Poulsen and Jönsson (2021) 91 |
17. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •source criticism Found in books: Hayes (2022) 262| 6b. מנין שלא יושיט אדם כוס של יין לנזיר ואבר מן החי לבני נח ת"ל (ויקרא יט, יד) ולפני עור לא תתן מכשול והא הכא דכי לא יהבינן ליה שקלי איהו וקעבר משום לפני עור לא תתן מכשול,הב"ע דקאי בתרי עברי נהרא דיקא נמי דקתני לא יושיט ולא קתני לא יתן ש"מ,איבעיא להו נשא ונתן מאי ר' יוחנן אמר נשא ונתן אסור ר"ל אמר נשא ונתן מותר איתיביה רבי יוחנן לריש לקיש אידיהן של עובדי כוכבים נשא ונתן אסורין מאי לאו לפני אידיהן לא אידיהן דוקא,א"ד איתיביה ר"ש בן לקיש לרבי יוחנן אידיהן של עובדי כוכבים נשא ונתן אסור אידיהן אין לפני אידיהן לא תנא אידי ואידי אידיהן קרי ליה,תניא כוותיה דר"ל כשאמרו אסור לשאת ולתת עמהם לא אסרו אלא בדבר המתקיים אבל בדבר שאינו מתקיים לא ואפילו בדבר המתקיים נשא ונתן מותר תני רב זביד בדבי רבי אושעיא דבר שאין מתקיים מוכרין להם אבל אין לוקחין מהם,ההוא מינאה דשדר ליה דינרא קיסרנאה לרבי יהודה נשיאה ביום אידו הוה יתיב ריש לקיש קמיה אמר היכי אעביד אשקליה אזיל ומודה לא אשקליה הויא ליה איבה א"ל ריש לקיש טול וזרוק אותו לבור בפניו אמר כל שכן דהויא ליה איבה כלאחר יד הוא דקאמינא:,להשאילן ולשאול מהן כו': בשלמא להשאילן דקא מרווח להו אבל לשאול מהן מעוטי קא ממעט להו אמר אביי גזרה לשאול מהן אטו להשאילן רבא אמר כולה משום דאזיל ומודה הוא:,להלוותם וללוות מהן: בשלמא להלוותם משום דקא מרווח להו אלא ללוות מהן אמאי אמר אביי גזרה ללוות מהן אטו להלוותם רבא אמר כולה משום דאזיל ומודה הוא:,לפורען ולפרוע מהן כו': בשלמא לפורען משום דקא מרווח להו אלא לפרוע מהן מעוטי ממעט להו אמר אביי גזירה לפרוע מהן אטו לפורען רבא אמר כולה משום דאזיל ומודה הוא,וצריכי דאי תנא לשאת ולתת עמהן משום דקא מרווח להו ואזיל ומודה אבל לשאול מהן דמעוטי קא ממעט להו שפיר דמי,ואי תנא לשאול מהן משום דחשיבא ליה מילתא ואזיל ומודה אבל ללוות מהן צערא בעלמא אית ליה אמר תוב לא הדרי זוזי,ואי תנא ללוות מהן משום דקאמר בעל כרחיה מיפרענא והשתא מיהא אזיל ומודה אבל ליפרע מהן דתו לא הדרי זוזי אימא צערא אית ליה ולא אזיל ומודה צריכא,רבי יהודה אומר נפרעין מהן כו': ולית ליה לרבי יהודה אף על פי שמיצר עכשיו שמח הוא לאחר זמן,והתניא רבי יהודה אומר אשה לא תסוד במועד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד אע"פ שמצירה עכשיו שמחה היא לאחר זמן,אר"נ בר יצחק הנח להלכות מועד דכולהו מיצר עכשיו שמחה לאחר זמן רבינא אמר עובד כוכבים לענין פרעון לעולם מיצר,מתניתין דלא כר' יהושע בן קרחה דתניא ריב"ק אומר מלוה בשטר אין נפרעין מהן מלוה על פה נפרעין מהן מפני שהוא כמציל מידם,יתיב רב יוסף אחוריה דר' אבא ויתיב רבי אבא קמיה דרב הונא ויתיב וקאמר הלכתא כרבי יהושע בן קרחה והלכתא כר' יהודה,הלכתא כרבי יהושע הא דאמרן כר' יהודה דתניא הנותן צמר לצבע לצבוע לו אדום וצבעו שחור שחור וצבעו אדום | 6b. b From where /b is it derived b that a person may not extend a cup of wine to a nazirite, /b who is prohibited from drinking wine, b and /b that he may not extend b a limb /b severed b from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind” /b (Leviticus 19:14). b But here, /b in both cases, b if one does not give it to him, he can take it himself, and /b yet the one who provides it to him b transgresses due to /b the prohibition: b “You shall not put a stumbling block before the blind.” /b ,The Gemara answers: b Here we are dealing with /b a case b where they are standing on /b the b two sides /b of b a river, /b and therefore the recipient could not have taken it himself. Since his help was instrumental, the one who conveyed the item has violated the prohibition of putting a stumbling block before the blind. The Gemara adds: The language of the i baraita /i b is also precise, as it teaches: /b A person b may not extend, and it does not teach: One may not give. Learn from /b the usage of the term extend that the i baraita /i is referring to one located on one side of a river, who extends the item to the one on the other side.,§ b A dilemma was raised before /b the Sages: If one ignored the injunction of the mishna and b engaged in business /b with gentiles before their festival, b what /b is the status of the profit that he earned? b Rabbi Yoḥa says: /b If he b engaged in business, /b it is b prohibited /b to derive benefit from his profits. b Reish Lakish says: /b If he b engaged in business, /b it is b permitted /b to derive benefit from his profits. b Rabbi Yoḥa raised an objection to Reish Lakish /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business, /b these profits are b prohibited. What, is it not /b referring to one who engages in business with gentiles b before their festivals? /b Reish Lakish responded: b No, /b the i baraita /i is referring to business conducted b specifically /b during b their festivals. /b , b There are /b those b who say /b that there is a different version of the above exchange. b Rabbi Shimon ben Lakish raised an objection to Rabbi Yoḥa /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business /b these profits are b prohibited. /b Isn’t it correct to infer from the i baraita /i that if the business occurred during b their festivals, yes, /b deriving benefit from the profits is prohibited, but if it took place b before their festivals, no, /b it is not prohibited? Rabbi Yoḥa responded: b No; the i tanna /i calls /b both b this, /b the days before the festival, b and that, /b the festival itself: b Their festivals. /b ,The Gemara notes that it b is taught /b in a i baraita /i b in accordance with /b the opinion b of Reish Lakish: When /b the Sages b said /b that it is b prohibited to engage with /b the gentiles b in business, they prohibited /b it b only in /b the case of b an item that endures. But with regard to an item that does not endure, /b it is b not /b prohibited. b And even with regard to an item that endures, /b if one b did engage in business /b with gentiles, deriving benefit from the profits is b permitted. Rav Zevid taught /b a i baraita /i b from the school of Rabbi Oshaya: /b With regard to b an item that does not endure, one may sell /b it b to them, but one may not buy /b it b from them. /b ,The Gemara relates: There was an incident involving b a certain heretic who sent a Caesarean dinar to Rabbi Yehuda Nesia on the day of /b the heretic’s b festival. /b Rabbi Yehuda Nesia b said /b to b Reish Lakish, /b who b was sitting before him: What shall I do? /b If b I take /b the dinar, b he will go and thank /b his idol for the success of his endeavor, but if b I do not take /b the dinar, b he will harbor enmity /b toward me. b Reish Lakish said to him: Take /b it b and throw it into a pit in the presence of /b the heretic. Rabbi Yehuda Nesia b said: All the more so, /b this will cause b him to harbor enmity /b toward me. Reish Lakish explained: b I said, /b i.e., I meant, b that /b you should throw it b in an unusual manner, /b so that it looks as though the dinar inadvertently fell from your hand into the pit.,§ The mishna teaches that it is prohibited b to lend them /b items b and to borrow /b items b from them /b during the three days preceding their festivals. The Gemara asks: b Granted, /b it is prohibited b to lend /b the items b to them, as /b this b causes them /b to have b a profit. But /b why is it prohibited b to borrow /b the items b from them /b during this period? Doesn’t this serve to b reduce for them /b the property they possess during the festival? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b the items b from them due to /b the concern that he might come b to lend /b the items b to them. Rava said: All of it, /b lending and borrowing, b is /b prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol, as he will be pleased that the Jew was forced to borrow the items from him.,The mishna further teaches that it is prohibited b to lend /b money b to them or to borrow /b money b from them. /b The Gemara asks: b Granted, /b it is prohibited b to lend /b money b to them, as /b this b causes them /b to have b a profit. But /b if one wants b to borrow /b money b from them, why /b is it prohibited? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b money b from them, due to /b the concern that he might come b to lend /b money b to them. Rava said: All /b of it, lending and borrowing money, is prohibited for the same reason, b as /b in either situation the gentile b will go and give thanks /b to his object of idol worship.,The mishna also teaches that it is prohibited b to repay debts /b owed to b them and to collect payment of their debts. /b Once again, the Gemara asks: b Granted, /b it is prohibited b to repay debts /b owed b to them, as /b giving them the money at this time b causes them /b to have b a profit. But /b why is it prohibited b to collect payment of their debts? /b Doesn’t this serve to b reduce their /b fortune? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to collect debts from them, due to /b the concern that he might come b to repay their debts. Rava said: All of it, /b repaying and collecting debts, is prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol for having had sufficient funds to pay his debts.,The Gemara notes: b And /b all of the prohibitions listed in the mishna b are necessary. As, if /b the mishna had b taught /b only that it is prohibited b to engage with them in business, /b one could have said that the reason for the prohibition is b because it causes /b the gentile to have b a profit, and he will go and give thanks /b to his idol. b But /b with regard to b borrowing /b items b from them, which /b serves to b reduce for them /b the property they possess during the festival, one may b well /b do so., b And if /b the mishna had further b taught /b only that it is prohibited b to borrow /b items b from them, /b one might have thought that this is b because the matter is significant to /b the gentile, as he is pleased that the Jew is forced to borrow items from him, b and /b therefore he might b go and give thanks. But /b it might have been supposed that b to borrow /b money b from them /b is permitted, as b there is only distress for /b the gentile when he lends money, as he would b say: /b My b money will not return to me again, /b since the borrower may never repay the loan., b And if /b the mishna had b taught /b in addition only that it is prohibited b to borrow /b money b from them, /b one might have thought that this is b because /b the gentile b says: I will /b forcibly b collect payment /b from the Jew b against his will, /b by means of the promissory note, b and now in any event he /b will b go and give thanks /b that the Jew is forced to borrow money from him. b But /b with regard to b collecting payment from them, as /b this b money will never return to him again, /b one might b say /b that b he has distress /b about paying back the debt, b and /b he will b not go and give thanks. /b Since one might have reached these conclusions, it is b necessary /b for the mishna to state each ruling explicitly.,§ The mishna teaches that b Rabbi Yehuda says: One may collect /b the b repayment /b of debts b from them, /b because this causes the gentile distress. The Gemara asks: b And doesn’t Rabbi Yehuda accept /b the principle that b even though he is distressed now, he will be happy afterward? /b , b But isn’t it taught /b in a i baraita /i : b Rabbi Yehuda says: A woman may not apply lime /b to her skin b during /b the intermediate days of b the Festival /b in order to remove bodily hair and soften her skin, b because /b this temporarily b disfigures her /b until the lime is removed. b And Rabbi Yehuda concedes with regard to lime that she can peel off during /b the intermediate days of b the Festival that she may apply it on /b the intermediate days of b the Festival, /b as b even though she is distressed now, /b as the lime renders her unattractive, b she will be happy afterward, /b when the lime is removed and she becomes more attractive. It is evident from this i baraita /i that Rabbi Yehuda does take into account the joy that will be experienced at a later time with regard to permitting an action now., b Rav Naḥman bar Yitzḥak says /b in response: b Leave /b aside b the i halakhot /i of /b the intermediate days of b a Festival. /b These cannot be compared to other cases, b as /b with regard to b all /b the labors permitted on a Festival this is the reason for the leniency: Although b he is distressed /b by performing them b now, /b as they involve effort and trouble, b he will be happy afterward /b on the Festival itself that he has performed them, when he enjoys the benefits of the labor he has performed. Due to the joy they will bring him on the Festival, these labors are permitted. b Ravina said /b that there is a different answer: Rabbi Yehuda maintains that b with regard to repaying /b a debt b a gentile is always distressed, /b even after the fact. But in general, Rabbi Yehuda does take into account the joy that will be experienced at a later time.,The Gemara notes: b The mishna is not in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b as it states that one may not collect payment from a gentile during the three days preceding their festivals, without differentiating between various cases. b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: /b In the case of b a loan with /b a promissory b note, one may not collect payment from /b gentiles before their festivals, as one can demand repayment of the debt by presenting the promissory note in his possession at a later stage. By contrast, in the case of b a loan by oral /b agreement, b one may collect payment from them, because he is /b considered b as one who salvages money from them, /b since he has no promissory note and cannot be sure that the gentile will repay the loan at another time.,The Gemara relates: b Rav Yosef sat behind Rabbi Abba /b in the study hall, b and Rabbi Abba sat before Rav Huna, /b as a student before his teacher. b And /b Rav Huna b sat and said /b the following statements: b The i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, and the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara explains: As for the statement that b the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b this is referring to b that which we said /b with regard to collecting a loan by oral agreement from gentiles during the days preceding their festivals. As for the statement that the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b this is b as it is taught /b in a mishna ( i Bava Kamma /i 100b): In the case of b one who gives wool to a dyer to dye /b it b red for him and /b instead b he dyed it black, /b or one who gives wool to a dyer to dye it b black and /b instead b he dyed it red, /b |
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| 18. Babylonian Talmud, Ket, None Tagged with subjects: •source criticism Found in books: Hayes (2022) 224 |
| 19. Palestinian Talmud, Az, None Tagged with subjects: •source criticism Found in books: Hayes (2022) 262 |
