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356 results for "talmud"

1. Septuagint, Tobit, 1.20, 2.3-2.9, 4.1, 4.3-4.5, 4.10, 5.18, 6.15, 12.6-12.10, 14.10, 14.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •talmud, babylonian •tsedaqah/tzdaka, as charity in the babylonian talmud Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 185; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 151

1.20. Then all my property was confiscated and nothing was left to me except my wife Anna and my son Tobias. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place." 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again!" 2.9. On the same night I returned from burying him, and because I was defiled I slept by the wall of the courtyard, and my face was uncovered. 4.1. On that day Tobit remembered the money which he had left in trust with Gabael at Rages in Media, and he said to himself; 4.3. So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her. 4.4. Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave. 4.5. Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing. 4.10. For charity delivers from death and keeps you from entering the darkness; 5.18. Do not add money to money, but consider it as rubbish as compared to our child. 6.15. But the angel said to him, "Do you not remember the words with which your father commanded you to take a wife from among your own people? Now listen to me, brother, for she will become your wife; and do not worry about the demon, for this very night she will be given to you in marriage. 12.6. Then the angel called the two of them privately and said to them: "Praise God and give thanks to him; exalt him and give thanks to him in the presence of all the living for what he has done for you. It is good to praise God and to exalt his name, worthily declaring the works of God. Do not be slow to give him thanks. 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.12. And when Anna died he buried her with his father. Then Tobias returned with his wife and his sons to Ecbatana, to Raguel his father-in-law.

2. Hebrew Bible, Hosea, 2.5-2.6, 5.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylonian talmud (bavli), demons in •bavli (babylonian talmud), importance of •talmud, babylonian, importance of external sources to understanding •minim stories, in the babylonian talmud, audience of •minim stories, in the babylonian talmud, function of •minim stories, in the babylonian talmud, historicity of Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 176, 186, 191; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175; Rubenstein (2003), The Culture of the Babylonian Talmud. 158

2.5. "פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָא׃", 2.6. "וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃", 5.6. "בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת־יְהוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם׃",

2.5. "Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst.", 2.6. "And I will not have compassion upon her children; For they are children of harlotry.", 5.6. "With their flocks and with their herds they shall go To seek the LORD, but they shall not find Him; He hath withdrawn Himself from them.",

3. Hebrew Bible, Genesis, 1, 1.1, 1.2, 1.3, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.26, 1.27, 2.2, 2.7, 3.9, 3.20, 4.10, 5.2, 5.3, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 6.5, 8.21, 9.27-10.12, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 12.10, 15.3, 15.4, 15.5, 18.12, 22, 22.1, 24.16, 24.55, 31.4, 31.19, 31.35, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 34.8, 34.9, 34.10, 34.11, 34.12, 34.13, 34.14, 34.15, 34.16, 34.17, 34.18, 34.19, 34.20, 34.21, 34.22, 34.23, 34.24, 47.30, 49.6, 50.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 623

12.10. "And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.",

4. Hebrew Bible, Exodus, 4.20, 7.15, 10.5, 12.9, 12.40, 13.17-13.18, 14.13, 15.3, 15.6, 20.2, 21.10, 21.28-21.29, 21.35, 22.5, 22.21, 23.13, 23.26, 24.5, 24.11, 30.34-30.38, 33.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, anonymous portions of, xi •talmud, babylonian, in its iranian context, past studies on •amgûšā (zoroastrian priest), association with magic, in hellenism and in the babylonian talmud •blasphemy (h rš), in the babylonian talmud •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, as evidence of babylonian rabbinic provece •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators •talmud, babylonian •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and diet •yosef, rav, connection to persians, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, a common topic of study in irano-talmudica •daniel (hebrew bible), in the babylonian talmud, portrayals of persians •persians, portrayals of, in the babylonian talmud, and bears, motif of •habarei, portrayals of, in the babylonian talmud •achaemenids, portrayals of, in the babylonian talmud, in comparison to rome •achaemenids, portrayals of, in the babylonian talmud, political continuity with the sasanian empire •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •persians, portrayals of, in the babylonian talmud, and sex •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire •talmud, babylonian, language switching in •talmud, babylonian, redaction of •persians, portrayals of, in the babylonian talmud, and the biblical origins of persia •isaiah, execution of, in the babylonian talmud •rava, problems with attribution of statements to, in the babylonian talmud •babylonian talmud (bt), on john hyrcanus •talmud, babylonian, incorporation of nonrabbinic material Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 415; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 23, 34, 36, 82, 196; Kanarek (2014), Biblical narrative and formation rabbinic law, 16; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 44, 51, 71, 72, 125; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 301; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 368, 403, 632

7.15. "לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ׃", 10.5. "וְכִסָּה אֶת־עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת־הָאָרֶץ וְאָכַל אֶת־יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן־הַבָּרָד וְאָכַל אֶת־כָּל־הָעֵץ הַצֹּמֵחַ לָכֶם מִן־הַשָּׂדֶה׃", 12.9. "אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃", 13.17. "וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹא־נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹהִים פֶּן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה׃", 13.18. "וַיַּסֵּב אֱלֹהִים אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 21.28. "וְכִי־יִגַּח שׁוֹר אֶת־אִישׁ אוֹ אֶת־אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת־בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִי׃", 21.29. "וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃", 21.35. "וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃", 22.5. "כִּי־תֵצֵא אֵשׁ וּמָצְאָה קֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת־הַבְּעֵרָה׃", 22.21. "כָּל־אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן׃", 23.13. "וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃", 23.26. "לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא׃", 24.5. "וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃", 24.11. "וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃", 30.34. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃", 30.35. "וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ׃", 30.36. "וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם׃", 30.37. "וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַיהוָה׃", 30.38. "אִישׁ אֲשֶׁר־יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו׃",

4.20. "And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand.", 7.15. "Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand.", 10.5. "and they shall cover the face of the earth, that one shall not be able to see the earth; and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field;", 12.9. "Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.", 12.40. "Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years.", 13.17. "And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said: 'Lest the people regret when they see war, and they return to Egypt.’", 13.18. "But God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt.", 14.13. "And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 21.10. "If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.", 21.28. "And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.", 21.29. "But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.", 21.35. "And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.", 22.5. "If fire break out, and catch in thorns, so that the shocks of corn, or the standing corn, or the field are consumed; he that kindled the fire shall surely make restitution.", 22.21. "Ye shall not afflict any widow, or fatherless child.", 23.13. "And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. .", 23.26. "None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil.", 24.5. "And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD.", 24.11. "And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.", 30.34. "And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight.", 30.35. "And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy.", 30.36. "And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy. .", 30.37. "And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the LORD.", 30.38. "Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.’", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’",

5. Hebrew Bible, Esther, 1.20, 8.15-8.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and diet •talmud, babylonian, as a source for sasanian history •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, old persian loanwords •loanwords, iranian, in the babylonian talmud, origins and etymologies of •loanwords, iranian, in the babylonian talmud, similarities with iranian loanwords in syriac and other languages •babylonian talmud Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 229; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 58

8.15. "וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה׃", 8.16. "לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשֹׂן וִיקָר׃",

1.20. "And when the king’s decree which he shall make shall be published throughout all his kingdom, great though it be, all the wives will give to their husbands honour, both to great and small.’", 8.15. "And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a rob of fine linen and purple; and the city of Shushan shouted and was glad.", 8.16. "The Jews had light and gladness, and joy and honour.",

6. Hebrew Bible, Leviticus, 1.3-1.13, 5.1, 6.6, 10.1-10.5, 11.6, 11.29, 11.46, 16.4, 16.12-16.13, 18.4, 19.19, 22.32, 23.4, 23.40, 25.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 43; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 62, 70, 82; Kanarek (2014), Biblical narrative and formation rabbinic law, 46, 48, 85, 86, 87, 162, 163; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 182; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63; Rubenstein (2003), The Culture of the Babylonian Talmud. 24, 126, 135; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 403; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 5; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 5

1.3. "אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃", 1.4. "וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃", 1.5. "וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃", 1.6. "וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃", 1.7. "וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃", 1.8. "וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.9. "וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃", 1.11. "וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי יְהוָה וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃", 1.12. "וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.13. "וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 6.6. "אֵשׁ תָּמִיד תּוּקַד עַל־הַמִּזְבֵּחַ לֹא תִכְבֶה׃", 10.1. "וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃", 10.1. "וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", 10.3. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃", 10.4. "וַיִּקְרָא מֹשֶׁה אֶל־מִישָׁאֵל וְאֶל אֶלְצָפָן בְּנֵי עֻזִּיאֵל דֹּד אַהֲרֹן וַיֹּאמֶר אֲלֵהֶם קִרְבוּ שְׂאוּ אֶת־אֲחֵיכֶם מֵאֵת פְּנֵי־הַקֹּדֶשׁ אֶל־מִחוּץ לַמַּחֲנֶה׃", 10.5. "וַיִּקְרְבוּ וַיִּשָּׂאֻם בְּכֻתֳּנֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר מֹשֶׁה׃", 11.6. "וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃", 11.29. "וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃", 11.46. "זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃", 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׃", 16.12. "וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃", 16.13. "וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃", 18.4. "אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.19. "אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃", 22.32. "וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 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׃", 25.29. "וְאִישׁ כִּי־יִמְכֹּר בֵּית־מוֹשַׁב עִיר חוֹמָה וְהָיְתָה גְּאֻלָּתוֹ עַד־תֹּם שְׁנַת מִמְכָּרוֹ יָמִים תִּהְיֶה גְאֻלָּתוֹ׃",

1.3. "If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD.", 1.4. "And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.", 1.5. "And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.", 1.6. "And he shall flay the burnt-offering, and cut it into its pieces.", 1.7. "And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire.", 1.8. "And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;", 1.9. "but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 1.10. "And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish.", 1.11. "And he shall kill it on the side of the altar northward before the LORD; and Aaron’s sons, the priests, shall dash its blood against the altar round about.", 1.12. "And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar.", 1.13. "But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 6.6. "Fire shall be kept burning upon the altar continually; it shall not go out.", 10.1. "And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.", 10.2. "And there came forth fire from before the LORD, and devoured them, and they died before the LORD.", 10.3. "Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.", 10.4. "And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them: ‘Draw near, carry your brethren from before the sanctuary out of the camp.’", 10.5. "So they drew near, and carried them in their tunics out of the camp, as Moses had said.", 11.6. "And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you", 11.29. "And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,", 11.46. "This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;", 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.", 16.12. "And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil.", 16.13. "And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.", 18.4. "Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God.", 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.", 22.32. "And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,", 23.4. "These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 25.29. "And if a man sell a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold; for a full year shall he have the right of redemption.",

7. Hebrew Bible, Joel, 2.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •babylonian talmud Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 105

2.20. "But I will remove far off from you the northern one, And will drive him into a land barren and desolate, With his face toward the eastern sea, And his hinder part toward the western sea; that his foulness may come up, and his ill savour may come up, because he hath done great things.’",

8. Hebrew Bible, Deuteronomy, 4.7, 4.19, 4.44, 11.14, 13.18, 14.7, 17.3, 18.9-18.14, 19.17, 21.23, 22.11, 27.21, 28.48, 31.9-31.13, 32.21, 33.1, 33.7, 33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 72; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 143; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 185; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 24, 26, 34, 35, 82, 160, 186; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 72, 79, 80, 122, 126, 128, 142, 193; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 139, 205; Rubenstein (2003), The Culture of the Babylonian Talmud. 60, 126; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 44, 45, 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 44, 45, 173

4.7. "כִּי מִי־גוֹי גָּדוֹל אֲשֶׁר־לוֹ אֱלֹהִים קְרֹבִים אֵלָיו כַּיהוָה אֱלֹהֵינוּ בְּכָּל־קָרְאֵנוּ אֵלָיו׃", 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 4.44. "וְזֹאת הַתּוֹרָה אֲשֶׁר־שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 11.14. "וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃", 13.18. "וְלֹא־יִדְבַּק בְּיָדְךָ מְאוּמָה מִן־הַחֵרֶם לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ וְנָתַן־לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃", 14.7. "אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה הַשְּׁסוּעָה אֶת־הַגָּמָל וְאֶת־הָאַרְנֶבֶת וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הֵמָּה וּפַרְסָה לֹא הִפְרִיסוּ טְמֵאִים הֵם לָכֶם׃", 17.3. "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃", 18.9. "כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 18.12. "כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃", 18.13. "תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃", 18.14. "כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃", 19.17. "וְעָמְדוּ שְׁנֵי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהוָה לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם׃", 21.23. "לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", 22.11. "לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו׃", 27.21. "אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", 31.11. "בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 31.13. "וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃", 32.21. "הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃", 33.1. "יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃", 33.1. "וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃", 33.7. "וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע יְהוָה קוֹל יְהוּדָה וְאֶל־עַמּוֹ תְּבִיאֶנּוּ יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה׃", 33.11. "בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃",

4.7. "For what great nation is there, that hath God so nigh unto them, as the LORD our God is whensoever we call upon Him?", 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 4.44. "And this is the law which Moses set before the children of Israel;", 11.14. "that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.", 13.18. "And there shall cleave nought of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;", 14.7. "Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you;", 17.3. "and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;", 18.9. "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 18.12. "For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.", 18.13. "Thou shalt be whole-hearted with the LORD thy God.", 18.14. "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.", 19.17. "then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days.", 21.23. "his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.", 22.11. "Thou shalt not wear a mingled stuff, wool and linen together. .", 27.21. "Cursed be he that lieth with any manner of beast. And all the people shall say: Amen.", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", 31.10. "And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles,", 31.11. "when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 31.13. "and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’", 32.21. "They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.", 33.1. "And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.", 33.7. "And this for Judah, and he said: Hear, LORD, the voice of Judah, And bring him in unto his people; His hands shall contend for him, And Thou shalt be a help against his adversaries.", 33.11. "Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again.",

9. Hebrew Bible, Zephaniah, 3.11-3.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and horses, motif of •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •yosef, rav, connection to persians, in the babylonian talmud •loanwords, iranian, in the babylonian talmud •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 52, 117, 118, 119, 184

3.11. "בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ בִּי כִּי־אָז אָסִיר מִקִּרְבֵּךְ עַלִּיזֵי גַּאֲוָתֵךְ וְלֹא־תוֹסִפִי לְגָבְהָה עוֹד בְּהַר קָדְשִׁי׃", 3.12. "וְהִשְׁאַרְתִּי בְקִרְבֵּךְ עַם עָנִי וָדָל וְחָסוּ בְּשֵׁם יְהוָה׃", 3.13. "שְׁאֵרִית יִשְׂרָאֵל לֹא־יַעֲשׂוּ עַוְלָה וְלֹא־יְדַבְּרוּ כָזָב וְלֹא־יִמָּצֵא בְּפִיהֶם לְשׁוֹן תַּרְמִית כִּי־הֵמָּה יִרְעוּ וְרָבְצוּ וְאֵין מַחֲרִיד׃", 3.14. "רָנִּי בַּת־צִיּוֹן הָרִיעוּ יִשְׂרָאֵל שִׂמְחִי וְעָלְזִי בְּכָל־לֵב בַּת יְרוּשָׁלִָם׃", 3.15. "הֵסִיר יְהוָה מִשְׁפָּטַיִךְ פִּנָּה אֹיְבֵךְ מֶלֶךְ יִשְׂרָאֵל יְהוָה בְּקִרְבֵּךְ לֹא־תִירְאִי רָע עוֹד׃",

3.11. "In that day shalt thou not be ashamed for all thy doings, Wherein thou hast transgressed against Me; For then I will take away out of the midst of thee Thy proudly exulting ones, And thou shalt no more be haughty In My holy mountain.", 3.12. "And I will leave in the midst of thee An afflicted and poor people, And they shall take refuge in the name of the LORD.", 3.13. "The remt of Israel shall not do iniquity, Nor speak lies, Neither shall a deceitful tongue be found in their mouth; For they shall feed and lie down, And none shall make them afraid.", 3.14. "Sing, O daughter of Zion, Shout, O Israel; Be glad and rejoice with all the heart, O daughter of Jerusalem.", 3.15. "The LORD hath taken away thy judgments, He hath cast out thine enemy; The King of Israel, even the LORD, is in the midst of thee; Thou shalt not fear evil any more.",

10. Hebrew Bible, Malachi, 11.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 118

11. Hebrew Bible, Micah, 2.2, 4.6, 7.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, anthological nature of •talmud, babylonian, language switching in •talmud, babylonian, redaction of, xii •babylonian talmud, anonymous layer of •minim stories, in the babylonian talmud, audience of •minim stories, in the babylonian talmud, historicity of •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163, 164, 191; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 17, 18, 19; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 108

2.2. "וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃", 4.6. "בַּיּוֹם הַהוּא נְאֻם־יְהוָה אֹסְפָה הַצֹּלֵעָה וְהַנִּדָּחָה אֲקַבֵּצָה וַאֲשֶׁר הֲרֵעֹתִי׃", 7.4. "טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃",

2.2. "And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage.", 4.6. "In that day, saith the LORD, will I assemble her that halteth, And I will gather her that is driven away, And her that I have afflicted;", 7.4. "The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity.",

12. Hebrew Bible, Numbers, 11.2, 12.8, 14.27, 16.15-16.17, 16.21, 16.38, 17.2-17.5, 17.11-17.13, 19.14, 30.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 43, 44, 82, 218; Kanarek (2014), Biblical narrative and formation rabbinic law, 85, 86, 87, 162, 163; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 111; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63

11.2. "עַד חֹדֶשׁ יָמִים עַד אֲשֶׁר־יֵצֵא מֵאַפְּכֶם וְהָיָה לָכֶם לְזָרָא יַעַן כִּי־מְאַסְתֶּם אֶת־יְהוָה אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם׃", 11.2. "וַיִּצְעַק הָעָם אֶל־מֹשֶׁה וַיִּתְפַּלֵּל מֹשֶׁה אֶל־יְהוָה וַתִּשְׁקַע הָאֵשׁ׃", 12.8. "פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃", 14.27. "עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃", 16.15. "וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃", 16.16. "וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר׃", 16.17. "וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", 17.2. "וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר־בּוֹ מַטֵּהוּ יִפְרָח וַהֲשִׁכֹּתִי מֵעָלַי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵם מַלִּינִם עֲלֵיכֶם׃", 17.2. "אֱמֹר אֶל־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וְיָרֵם אֶת־הַמַּחְתֹּת מִבֵּין הַשְּׂרֵפָה וְאֶת־הָאֵשׁ זְרֵה־הָלְאָה כִּי קָדֵשׁוּ׃", 17.3. "אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם וְעָשׂוּ אֹתָם רִקֻּעֵי פַחִים צִפּוּי לַמִּזְבֵּחַ כִּי־הִקְרִיבֻם לִפְנֵי־יְהוָה וַיִּקְדָּשׁוּ וְיִהְיוּ לְאוֹת לִבְנֵי יִשְׂרָאֵל׃", 17.4. "וַיִּקַּח אֶלְעָזָר הַכֹּהֵן אֵת מַחְתּוֹת הַנְּחֹשֶׁת אֲשֶׁר הִקְרִיבוּ הַשְּׂרֻפִים וַיְרַקְּעוּם צִפּוּי לַמִּזְבֵּחַ׃", 17.5. "זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל לְמַעַן אֲשֶׁר לֹא־יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן הוּא לְהַקְטִיר קְטֹרֶת לִפְנֵי יְהוָה וְלֹא־יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה לוֹ׃", 17.11. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃", 17.12. "וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃", 17.13. "וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃", 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", 30.2. "וַיְדַבֵּר מֹשֶׁה אֶל־רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה׃",

11.2. "And the people cried unto Moses; and Moses prayed unto the LORD, and the fire abated.", 12.8. "with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’", 14.27. "’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me.", 16.15. "And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’", 16.16. "And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;", 16.17. "and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", 17.2. "‘Speak unto Eleazar the son of Aaron the priest, that he take up the fire-pans out of the burning, and scatter thou the fire yonder; for they are become holy;", 17.3. "even the fire-pans of these men who have sinned at the cost of their lives, and let them be made beaten plates for a covering of the altar—for they are become holy, because they were offered before the LORD—that they may be a sign unto the children of Israel.’", 17.4. "And Eleazar the priest took the brazen fire-pans, which they that were burnt had offered; and they beat them out for a covering of the altar,", 17.5. "to be a memorial unto the children of Israel, to the end that no common man, that is not of the seed of Aaron, draw near to burn incense before the LORD; that he fare not as Korah, and as his company; as the LORD spoke unto him by the hand of Moses.", 17.11. "And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’", 17.12. "And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people.", 17.13. "And he stood between the dead and the living; and the plague was stayed.", 19.14. "This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.", 30.2. "And Moses spoke unto the heads of the tribes of the children of Israel, saying: This is the thing which the LORD hath commanded.",

13. Hebrew Bible, Proverbs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 51, 191; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 49; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 174, 184; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 185; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 178, 182, 195, 196, 230; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 81; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 123; Rubenstein (2003), The Culture of the Babylonian Talmud. 52, 60, 120; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 151

2.16. "לְהַצִּילְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃", 2.17. "הַעֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת־בְּרִית אֱלֹהֶיהָ שָׁכֵחָה׃", 2.19. "כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃", 3.15. "יְקָרָה הִיא מפניים [מִפְּנִינִים] וְכָל־חֲפָצֶיךָ לֹא יִשְׁווּ־בָהּ׃", 6.22. "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ׃", 6.32. "נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 10.2. "לֹא־יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת׃", 10.2. "כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק לֵב רְשָׁעִים כִּמְעָט׃", 11.4. "לֹא־יוֹעִיל הוֹן בְּיוֹם עֶבְרָה וּצְדָקָה תַּצִּיל מִמָּוֶת׃", 11.24. "יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ־לְמַחְסוֹר׃", 13.23. "רָב־אֹכֶל נִיר רָאשִׁים וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט׃", 16.7. "בִּרְצוֹת יְהוָה דַּרְכֵי־אִישׁ גַּם־אוֹיְבָיו יַשְׁלִם אִתּוֹ׃", 22.18. "כִּי־נָעִים כִּי־תִשְׁמְרֵם בְּבִטְנֶךָ יִכֹּנוּ יַחְדָּו עַל־שְׂפָתֶיךָ׃", 23.22. "שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ׃", 24.6. "כִּי בְתַחְבֻּלוֹת תַּעֲשֶׂה־לְּךָ מִלְחָמָה וּתְשׁוּעָה בְּרֹב יוֹעֵץ׃", 27.17. "בַּרְזֶל בְּבַרְזֶל יָחַד וְאִישׁ יַחַד פְּנֵי־רֵעֵהוּ׃", 30.18. "שְׁלֹשָׁה הֵמָּה נִפְלְאוּ מִמֶּנִּי וארבע [וְאַרְבָּעָה] לֹא יְדַעְתִּים׃", 30.19. "דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם דֶּרֶךְ נָחָשׁ עֲלֵי צוּר דֶּרֶךְ־אֳנִיָּה בְלֶב־יָם וְדֶרֶךְ גֶּבֶר בְּעַלְמָה׃",

2.16. "To deliver thee from the strange woman, Even from the alien woman that maketh smooth her words;", 2.17. "That forsaketh the lord of her youth, And forgetteth the covet of her God.", 2.19. "None that go unto her return, Neither do they attain unto the paths of life;", 3.15. "She is more precious than rubies; And all the things thou canst desire are not to be compared unto her.", 6.22. "When thou walkest, it shall lead thee, When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee.", 6.32. "He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 10.2. "Treasures of wickedness profit nothing; but righteousness delivereth from death.", 11.4. "Riches profit not in the day of wrath; But righteousness delivereth from death.", 11.24. "There is that scattereth, and yet increaseth; And there is that withholdeth more than is meet, but it tendeth only to want.", 13.23. "Much food is in the tillage of the poor; But there is that is swept away by want of righteousness.", 16.7. "When a man’s ways please the LORD, He maketh even his enemies to be at peace with him.", 22.18. "For it is a pleasant thing if thou keep them within thee; Let them be established altogether upon thy lips.", 23.22. "Hearken unto thy father that begot thee, And despise not thy mother when she is old.", 24.6. "For with wise advice thou shalt make thy war; And in the multitude of counsellors there is safety.", 27.17. "Iron sharpeneth iron; So a man sharpeneth the countece of his friend.", 27.20. "The nether-world and Destruction are never satiated; So the eyes of man are never satiated.", 30.18. "There are three things which are too wonderful for me, Yea, four which I know not:", 30.19. "The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a young woman.", 30.20. "So is the way of an adulterous woman; She eateth, and wipeth her mouth, And saith: ‘I have done no wickedness.’",

14. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; Amsler (2023), Knowledge Construction in Late Antiquity, 47, 48, 192; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 49; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 196; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 26, 88, 89, 191; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 110; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 208, 229, 230; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 301, 451; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 135, 195; Rubenstein (2003), The Culture of the Babylonian Talmud. 60; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 368, 403; Spielman (2020), Jews and Entertainment in the Ancient World. 168, 181, 182, 223

1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 17.13. "קוּמָה יְהוָה קַדְּמָה פָנָיו הַכְרִיעֵהוּ פַּלְּטָה נַפְשִׁי מֵרָשָׁע חַרְבֶּךָ׃", 17.14. "מִמְתִים יָדְךָ יְהוָה מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים וצפינך [וּצְפוּנְךָ] תְּמַלֵּא בִטְנָם יִשְׂבְּעוּ בָנִים וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם׃", 31.11. "כִּי כָלוּ בְיָגוֹן חַיַּי וּשְׁנוֹתַי בַּאֲנָחָה כָּשַׁל בַּעֲוֺנִי כֹחִי וַעֲצָמַי עָשֵׁשׁוּ׃", 38.11. "לִבִּי סְחַרְחַר עֲזָבַנִי כֹחִי וְאוֹר־עֵינַי גַּם־הֵם אֵין אִתִּי׃", 45.4. "חֲגוֹר־חַרְבְּךָ עַל־יָרֵךְ גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ׃", 69.22. "וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאִי יַשְׁקוּנִי חֹמֶץ׃", 76.3. "וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃", 88.12. "הַיְסֻפַּר בַּקֶּבֶר חַסְדֶּךָ אֱמוּנָתְךָ בָּאֲבַדּוֹן׃", 91.11. "כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃", 91.12. "עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃", 102.24. "עִנָּה בַדֶּרֶךְ כחו [כֹּחִי] קִצַּר יָמָי׃", 103.11. "כִּי כִגְבֹהַּ שָׁמַיִם עַל־הָאָרֶץ גָּבַר חַסְדּוֹ עַל־יְרֵאָיו׃", 103.12. "כִּרְחֹק מִזְרָח מִמַּעֲרָב הִרְחִיק מִמֶּנּוּ אֶת־פְּשָׁעֵינוּ׃", 103.14. "כִּי־הוּא יָדַע יִצְרֵנוּ זָכוּר כִּי־עָפָר אֲנָחְנוּ׃", 104.6. "תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃", 104.7. "מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃", 104.8. "יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃", 104.9. "גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃", 104.11. "יַשְׁקוּ כָּל־חַיְתוֹ שָׂדָי יִשְׁבְּרוּ פְרָאִים צְמָאָם׃", 104.12. "עֲלֵיהֶם עוֹף־הַשָּׁמַיִם יִשְׁכּוֹן מִבֵּין עֳפָאיִם יִתְּנוּ־קוֹל׃", 104.13. "מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ׃", 104.14. "מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃", 104.15. "וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃", 104.16. "יִשְׂבְּעוּ עֲצֵי יְהוָה אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע׃", 104.17. "אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃", 104.18. "הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃", 118.18. "יַסֹּר יִסְּרַנִּי יָּהּ וְלַמָּוֶת לֹא נְתָנָנִי׃", 119.26. "דְּרָכַי סִפַּרְתִּי וַתַּעֲנֵנִי לַמְּדֵנִי חֻקֶּיךָ׃", 119.96. "לְכָל תִּכְלָה רָאִיתִי קֵץ רְחָבָה מִצְוָתְךָ מְאֹד׃", 126.1. "שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃", 127.5. "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת־אַשְׁפָּתוֹ מֵהֶם לֹא־יֵבֹשׁוּ כִּי־יְדַבְּרוּ אֶת־אוֹיְבִים בַּשָּׁעַר׃", 148.8. "אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃",

1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 17.13. "Arise, O LORD, confront him, cast him down; Deliver my soul from the wicked, by Thy sword;", 17.14. "From men, by Thy hand, O LORD, From men of the world, whose portion is in this life, And whose belly Thou fillest with Thy treasure; Who have children in plenty, And leave their abundance to their babes.", 31.11. "For my life is spent in sorrow, and my years in sighing; My strength faileth because of mine iniquity, and my bones are wasted away.", 38.11. "My heart fluttereth, my strength faileth me; as for the light of mine eyes, it also is gone from me.", 45.4. "Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty.", 69.22. "Yea, they put poison into my food; And in my thirst they gave me vinegar to drink.", 76.3. "In Salem also is set His tabernacle, And His dwelling-place in Zion.", 88.12. "Shall Thy mercy be declared in the grave? Or Thy faithfulness in destruction?", 91.10. "There shall no evil befall thee, Neither shall any plague come nigh thy tent.", 91.11. "For He will give His angels charge over thee, To keep thee in all thy ways.", 91.12. "They shall bear thee upon their hands, Lest thou dash thy foot against a stone.", 102.24. "He weakened my strength in the way; He shortened my days.", 103.11. "For as the heaven is high above the earth, So great is His mercy toward them that fear Him.", 103.12. "As far as the east is from the west, So far hath He removed our transgressions from us.", 103.14. "For He knoweth our frame; He remembereth that we are dust.", 104.6. "Thou didst cover it with the deep as with a vesture; the waters stood above the mountains.", 104.7. "At Thy rebuke they fled, at the voice of Thy thunder they hasted away—", 104.8. "The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;", 104.9. "Thou didst set a bound which they should not pass over, That they might not return to cover the earth.", 104.10. "Who sendest forth springs into the valleys; They run between the mountains;", 104.11. "They give drink to every beast of the field, The wild asses quench their thirst. .", 104.12. "Beside them dwell the fowl of the heaven, From among the branches they sing.", 104.13. "Who waterest the mountains from Thine upper chambers; The earth is full of the fruit of Thy works.", 104.14. "Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth,", 104.15. "And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart.", 104.16. "The trees of the LORD have their fill, The cedars of Lebanon, which He hath planted;", 104.17. "Wherein the birds make their nests; As for the stork, the fir-trees are her house.", 104.18. "The high mountains are for the wild goats; The rocks are a refuge for the conies.", 118.18. "The LORD hath chastened me sore; But He hath not given me over unto death.", 118.20. "This is the gate of the LORD; The righteous shall enter into it.", 119.26. "I told of my ways, and Thou didst answer me; teach me Thy statutes.", 119.96. "I have seen an end to every purpose; but Thy commandment is exceeding broad. ", 126.1. "A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.", 127.5. "Happy is the man that hath his quiver full of them; They shall not be put to shame, When they speak with their enemies in the gate.", 148.8. "Fire and hail, snow and vapour, Stormy wind, fulfilling His word;",

15. Hebrew Bible, Ruth, 4.2-4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •minim stories, in the babylonian talmud, audience of •minim stories, in the babylonian talmud, historicity of Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 191

4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", 4.3. "וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ מָכְרָה נָעֳמִי הַשָּׁבָה מִשְּׂדֵה מוֹאָב׃", 4.4. "וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי אִם־תִּגְאַל גְּאָל וְאִם־לֹא יִגְאַל הַגִּידָה לִּי ואדע [וְאֵדְעָה] כִּי אֵין זוּלָתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ וַיֹּאמֶר אָנֹכִי אֶגְאָל׃", 4.5. "וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קניתי [קָנִיתָה] לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃", 4.6. "וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לגאול־[לִגְאָל־] לִי פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי כִּי לֹא־אוּכַל לִגְאֹל׃", 4.7. "וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃", 4.8. "וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ וַיִּשְׁלֹף נַעֲלוֹ׃",

4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", 4.3. "And he said unto the near kinsman: ‘Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech’s;", 4.4. "and I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.’ And he said: ‘I will redeem it.’", 4.5. "Then said Boaz: ‘What day thou buyest the field of the hand of Naomi—hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?’", 4.6. "And the near kinsman said: ‘I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.’—", 4.7. "Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.—", 4.8. "So the near kinsman said unto Boaz: ‘Buy it for thyself.’ And he drew off his shoe.",

16. Hebrew Bible, Song of Songs, 3.7-3.8, 4.5, 5.2, 8.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, overemphasis of the persian cultural context of •talmud, babylonian •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 104; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 642

3.7. "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃", 3.8. "כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל־יְרֵכוֹ מִפַּחַד בַּלֵּילּוֹת׃", 4.5. "שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה הָרוֹעִים בַּשּׁוֹשַׁנִּים׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃",

3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 3.8. They all handle the sword, And are expert in war; Every man hath his sword upon his thigh, Because of dread in the night. 4.5. Thy two breasts are like two fawns That are twins of a gazelle, Which feed among the lilies. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace.

17. Hebrew Bible, Job, 3.3, 3.9, 8.14, 11.9, 23.7, 31.24, 37.23, 38.7, 38.31-38.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; Amsler (2023), Knowledge Construction in Late Antiquity, 48; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 235; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196, 197; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 195; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 403

3.3. "יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃", 3.9. "יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו־לְאוֹר וָאַיִן וְאַל־יִרְאֶה בְּעַפְעַפֵּי־שָׁחַר׃", 8.14. "אֲשֶׁר־יָקוֹט כִּסְלוֹ וּבֵית עַכָּבִישׁ מִבְטַחוֹ׃", 11.9. "אֲרֻכָּה מֵאֶרֶץ מִדָּהּ וּרְחָבָה מִנִּי־יָם׃", 23.7. "שָׁם יָשָׁר נוֹכָח עִמּוֹ וַאֲפַלְּטָה לָנֶצַח מִשֹּׁפְטִי׃", 31.24. "אִם־שַׂמְתִּי זָהָב כִּסְלִי וְלַכֶּתֶם אָמַרְתִּי מִבְטַחִי׃", 37.23. "שַׁדַּי לֹא־מְצָאנֻהוּ שַׂגִּיא־כֹחַ וּמִשְׁפָּט וְרֹב־צְדָקָה לֹא יְעַנֶּה׃", 38.7. "בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃", 38.31. "הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ־מֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ׃", 38.32. "הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל־בָּנֶיהָ תַנְחֵם׃", 38.33. "הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם־תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ׃",

3.3. "Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’", 3.9. "Let the stars of the twilight thereof be dark; Let it look for light, but have none; Neither let it behold the eyelids of the morning;", 8.14. "Whose confidence is gossamer, And whose trust is a spider’s web.", 11.9. "The measure thereof is longer than the earth, and broader than the sea.", 23.7. "There the upright might reason with Him; So should I be delivered for ever from my Judge.", 31.24. "If I have made gold my hope, And have said to the fine gold: ‘Thou art my confidence’;", 37.23. "The Almighty, whom we cannot find out, is excellent in power, Yet to judgment and plenteous justice He doeth no violence.", 38.7. "When the morning stars sang together, And all the sons of God shouted for joy?", 38.31. "Canst thou bind the chains of the Pleiades, Or loose the bands of Orion?", 38.32. "Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons?", 38.33. "Knowest thou the ordices of the heavens? Canst thou establish the dominion thereof in the earth?",

18. Hebrew Bible, Lamentations, 1.5, 1.16, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian •talmud, babylonian, redaction of Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Kanarek (2014), Biblical narrative and formation rabbinic law, 16; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 384

1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", 1.16. "עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃",

1.5. "Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)", 1.16. "For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.",

19. Hebrew Bible, Judges, 1.11, 13.22, 13.24, 16.16, 16.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, rabbinic folk etymologies of •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, language switching in •talmud, babylonian, relationships between parents and children in •talmud, babylonian, “narrativization” of nonnarrative material •babylonian talmud •babylonian talmud, and sexuality Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 71; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 63; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 114

1.11. "וַיֵּלֶךְ מִשָּׁם אֶל־יוֹשְׁבֵי דְּבִיר וְשֵׁם־דְּבִיר לְפָנִים קִרְיַת־סֵפֶר׃", 13.22. "וַיֹּאמֶר מָנוֹחַ אֶל־אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ׃", 13.24. "וַתֵּלֶד הָאִשָּׁה בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שִׁמְשׁוֹן וַיִּגְדַּל הַנַּעַר וַיְבָרְכֵהוּ יְהוָה׃", 16.16. "וַיְהִי כִּי־הֵצִיקָה לּוֹ בִדְבָרֶיהָ כָּל־הַיָּמִים וַתְּאַלֲצֵהוּ וַתִּקְצַר נַפְשׁוֹ לָמוּת׃", 16.21. "וַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת־עֵינָיו וַיּוֹרִידוּ אוֹתוֹ עַזָּתָה וַיַּאַסְרוּהוּ בַּנְחֻשְׁתַּיִם וַיְהִי טוֹחֵן בְּבֵית האסירים [הָאֲסוּרִים׃]",

1.11. "And from there he went against the inhabitants of Devir: and the name of Devir before was Qiryat-sefer:", 13.22. "And Manoaĥ said to his wife, We shall surely die, because we have seen God.", 13.24. "And the woman bore a son, and called his name Shimshon: and the child grew, and the Lord blessed him.", 16.16. "And it came to pass, when she harassed him daily with her words, and urged him, so that he was sick to death;", 16.21. "But the Pelishtim took him, and bored out his eyes, and brought him down to ῾Azza, and bound him with fetters of brass, and he ground at the mill in the prison house.",

20. Hebrew Bible, Isaiah, 1.25-1.27, 2.3, 4.10, 6.1, 6.5, 13.3, 14.5, 19.20, 24.23, 28.6, 29.17, 32.17, 34.4, 34.14, 41.2, 51.6, 52.5, 52.7, 54.1, 54.10, 55.6, 56.7, 59.3, 61.1, 61.5, 65.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators •bavli (babylonian talmud), on academic setting •babylonian talmud •isaiah, criticism of, in the babylonian talmud •isaiah, execution of, in the babylonian talmud •rava, problems with attribution of statements to, in the babylonian talmud •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, incorporation of nonrabbinic material •syriac, parallels between the babylonian talmud and •talmud, babylonian, anonymous portions of, xi •bavli (babylonian talmud), editorial layers •achaemenids, portrayals of, in the babylonian talmud, in comparison to rome •achaemenids, portrayals of, in the babylonian talmud, political continuity with the sasanian empire •daniel (hebrew bible), in the babylonian talmud, portrayals of persians •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and bears, motif of •persians, portrayals of, in the babylonian talmud, and diet •persians, portrayals of, in the babylonian talmud, and horses, motif of •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •persians, portrayals of, in the babylonian talmud, and sex •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire •yosef, rav, connection to persians, in the babylonian talmud •loanwords, iranian, in the babylonian talmud •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators, role of, in sasanian society, as judges, administrators, and scholar-priests •talmud, babylonian •talmud, babylonian, anthological nature of •talmud, babylonian, incorporation of non- rabbinic material into •bavli (babylonian talmud), on wars of torah •babylonian talmud, reworking in •babylonian talmud (bavli), demons in •talmud, babylonian, appropriation of eastern roman culture •babylonian talmud, anonymous layer of •minim stories, in the babylonian talmud, satire and irony in •talmud, babylonian, tannaitic material in •minim stories, in the babylonian talmud, audience of •minim stories, in the babylonian talmud, historicity of •talmud, babylonian, use of palestinian material •pharisees, in the babylonian talmud Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 49; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 143, 171; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 90, 139, 140, 191; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 34, 35, 36, 37, 38, 42, 167, 184; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51, 52, 73, 117, 118, 119, 120, 184; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 451; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 108, 135; Rubenstein (2003), The Culture of the Babylonian Talmud. 24, 60; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 185; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 185

1.25. "וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃", 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 1.27. "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃", 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 13.3. "אֲנִי צִוֵּיתִי לִמְקֻדָּשָׁי גַּם קָרָאתִי גִבּוֹרַי לְאַפִּי עַלִּיזֵי גַּאֲוָתִי׃", 14.5. "שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃", 24.23. "וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי־מָלַךְ יְהוָה צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם וְנֶגֶד זְקֵנָיו כָּבוֹד׃", 28.6. "וּלְרוּחַ מִשְׁפָּט לַיּוֹשֵׁב עַל־הַמִּשְׁפָּט וְלִגְבוּרָה מְשִׁיבֵי מִלְחָמָה שָׁעְרָה׃", 29.17. "הֲלוֹא־עוֹד מְעַט מִזְעָר וְשָׁב לְבָנוֹן לַכַּרְמֶל וְהַכַּרְמֶל לַיַּעַר יֵחָשֵׁב׃", 32.17. "וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם׃", 34.4. "וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃", 34.14. "וּפָגְשׁוּ צִיִּים אֶת־אִיִּים וְשָׂעִיר עַל־רֵעֵהוּ יִקְרָא אַךְ־שָׁם הִרְגִּיעָה לִּילִית וּמָצְאָה לָהּ מָנוֹחַ׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 51.6. "שְׂאוּ לַשָּׁמַיִם עֵינֵיכֶם וְהַבִּיטוּ אֶל־הָאָרֶץ מִתַּחַת כִּי־שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְיֹשְׁבֶיהָ כְּמוֹ־כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת׃", 52.5. "וְעַתָּה מי־לי־[מַה־] [לִּי־] פֹה נְאֻם־יְהוָה כִּי־לֻקַּח עַמִּי חִנָּם משלו [מֹשְׁלָיו] יְהֵילִילוּ נְאֻם־יְהוָה וְתָמִיד כָּל־הַיּוֹם שְׁמִי מִנֹּאָץ׃", 52.7. "מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 55.6. "דִּרְשׁוּ יְהוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב׃", 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", 59.3. "כִּי כַפֵּיכֶם נְגֹאֲלוּ בַדָּם וְאֶצְבְּעוֹתֵיכֶם בֶּעָוֺן שִׂפְתוֹתֵיכֶם דִּבְּרוּ־שֶׁקֶר לְשׁוֹנְכֶם עַוְלָה תֶהְגֶּה׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.5. "וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם׃", 65.5. "הָאֹמְרִים קְרַב אֵלֶיךָ אַל־תִּגַּשׁ־בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל־הַיּוֹם׃",

1.25. "And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy;", 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 1.27. "Zion shall be redeemed with justice, And they that return of her with righteousness.", 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 13.3. "I have commanded My consecrated ones, Yea, I have called My mighty ones for mine anger, Even My proudly exulting ones.", 14.5. "The LORD hath broken the staff of the wicked, the sceptre of the rulers,", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 24.23. "Then the moon shall be confounded, and the sun ashamed; For the LORD of hosts will reign in mount Zion, And in Jerusalem, and before His elders shall be Glory.", 28.6. "And for a spirit of judgment to him that sitteth in judgment, And for strength to them that turn back the battle at the gate.", 29.17. "Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?", 32.17. "And the work of righteousness shall be peace; And the effect of righteousness quietness and confidence for ever.", 34.4. "And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree.", 34.14. "And the wild-cats shall meet with the jackals, And the satyr shall cry to his fellow; Yea, the night-monster shall repose there, And shall find her a place of rest.", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 51.6. "Lift up your eyes to the heavens, And look upon the earth beneath; For the heavens shall vanish away like smoke, And the earth shall wax old like a garment, And they that dwell therein shall die in like manner; But My salvation shall be for ever, And My favour shall not be abolished.", 52.5. "Now therefore, what do I here, saith the LORD, Seeing that My people is taken away for nought? They that rule over them do howl, saith the LORD, And My name continually all the day is blasphemed.", 52.7. "How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 54.10. "For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.", 55.6. "Seek ye the LORD while He may be found, Call ye upon Him while He is near;", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", 59.3. "For your hands are defiled with blood, And your fingers with iniquity; Your lips have spoken lies, Your tongue muttereth wickedness.", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 61.5. "And strangers shall stand and feed your flocks, And aliens shall be your plowmen and your vinedressers.", 65.5. "That say: ‘Stand by thyself, come not near to me, for I am holier than thou’; these are a smoke in My nose, a fire that burneth all the day. .",

21. Hebrew Bible, 1 Samuel, 12.15, 16.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sasanian empire, courts of law, bribery, motif of, in the babylonian talmud •habarei, portrayals of, in the babylonian talmud •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators, bribery, motif of •bavli (babylonian talmud), on wars of torah Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 122; Rubenstein (2003), The Culture of the Babylonian Talmud. 60

12.15. "וְאִם־לֹא תִשְׁמְעוּ בְּקוֹל יְהוָה וּמְרִיתֶם אֶת־פִּי יְהוָה וְהָיְתָה יַד־יְהוָה בָּכֶם וּבַאֲבֹתֵיכֶם׃", 16.18. "וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃",

12.15. "but if you will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers.", 16.18. "Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him.",

22. Hebrew Bible, Amos, 4.13, 8.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •talmud, babylonian, importance of external sources to understanding •talmud, babylonian, monastic material in •talmud, babylonian, tannaitic material in •minim stories, in the babylonian talmud, as a response to christian writings •minim stories, in the babylonian talmud, audience of •minim stories, in the babylonian talmud, historicity of •minim stories, in the babylonian talmud, satire and irony in •talmud, babylonian, use of scripture to create an interconnected web of laws Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 86, 104, 105, 107, 191; Kanarek (2014), Biblical narrative and formation rabbinic law, 136, 137

4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", 8.1. "כֹּה הִרְאַנִי אֲדֹנָי יְהוִה וְהִנֵּה כְּלוּב קָיִץ׃", 8.1. "וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל וְכָל־שִׁירֵיכֶם לְקִינָה וְהַעֲלֵיתִי עַל־כָּל־מָתְנַיִם שָׂק וְעַל־כָּל־רֹאשׁ קָרְחָה וְשַׂמְתִּיהָ כְּאֵבֶל יָחִיד וְאַחֲרִיתָהּ כְּיוֹם מָר׃",

4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.", 8.1. "Thus the Lord GOD showed me; and behold a basket of summer fruit.",

23. Hebrew Bible, 2 Samuel, 21.1-21.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian, and arabic literature •talmud, babylonian, incorporation of nonrabbinic material Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 145, 160

21.1. "וַיְהִי רָעָב בִּימֵי דָוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחֲרֵי שָׁנָה וַיְבַקֵּשׁ דָּוִד אֶת־פְּנֵי יְהוָה וַיֹּאמֶר יְהוָה אֶל־שָׁאוּל וְאֶל־בֵּית הַדָּמִים עַל־אֲשֶׁר־הֵמִית אֶת־הַגִּבְעֹנִים׃", 21.1. "וַתִּקַּח רִצְפָּה בַת־אַיָּה אֶת־הַשַּׂק וַתַּטֵּהוּ לָהּ אֶל־הַצּוּר מִתְּחִלַּת קָצִיר עַד נִתַּךְ־מַיִם עֲלֵיהֶם מִן־הַשָּׁמָיִם וְלֹא־נָתְנָה עוֹף הַשָּׁמַיִם לָנוּחַ עֲלֵיהֶם יוֹמָם וְאֶת־חַיַּת הַשָּׂדֶה לָיְלָה׃", 21.2. "וַיִּקְרָא הַמֶּלֶךְ לַגִּבְעֹנִים וַיֹּאמֶר אֲלֵיהֶם וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה כִּי אִם־מִיֶּתֶר הָאֱמֹרִי וּבְנֵי יִשְׂרָאֵל נִשְׁבְּעוּ לָהֶם וַיְבַקֵּשׁ שָׁאוּל לְהַכֹּתָם בְּקַנֹּאתוֹ לִבְנֵי־יִשְׂרָאֵל וִיהוּדָה׃", 21.2. "וַתְּהִי־עוֹד מִלְחָמָה בְּגַת וַיְהִי אִישׁ מדין [מָדוֹן] וְאֶצְבְּעֹת יָדָיו וְאֶצְבְּעֹת רַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע מִסְפָּר וְגַם־הוּא יֻלַּד לְהָרָפָה׃", 21.3. "וַיֹּאמֶר דָּוִד אֶל־הַגִּבְעֹנִים מָה אֶעֱשֶׂה לָכֶם וּבַמָּה אֲכַפֵּר וּבָרְכוּ אֶת־נַחֲלַת יְהוָה׃", 21.4. "וַיֹּאמְרוּ לוֹ הַגִּבְעֹנִים אֵין־לי [לָנוּ] כֶּסֶף וְזָהָב עִם־שָׁאוּל וְעִם־בֵּיתוֹ וְאֵין־לָנוּ אִישׁ לְהָמִית בְּיִשְׂרָאֵל וַיֹּאמֶר מָה־אַתֶּם אֹמְרִים אֶעֱשֶׂה לָכֶם׃", 21.5. "וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ הָאִישׁ אֲשֶׁר כִּלָּנוּ וַאֲשֶׁר דִּמָּה־לָנוּ נִשְׁמַדְנוּ מֵהִתְיַצֵּב בְּכָל־גְּבֻל יִשְׂרָאֵל׃", 21.6. "ינתן־[יֻתַּן־] לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו וְהוֹקַעֲנוּם לַיהוָה בְּגִבְעַת שָׁאוּל בְּחִיר יְהוָה וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּן׃", 21.7. "וַיַּחְמֹל הַמֶּלֶךְ עַל־מְפִי־בֹשֶׁת בֶּן־יְהוֹנָתָן בֶּן־שָׁאוּל עַל־שְׁבֻעַת יְהוָה אֲשֶׁר בֵּינֹתָם בֵּין דָּוִד וּבֵין יְהוֹנָתָן בֶּן־שָׁאוּל׃", 21.8. "וַיִּקַּח הַמֶּלֶךְ אֶת־שְׁנֵי בְּנֵי רִצְפָּה בַת־אַיָּה אֲשֶׁר יָלְדָה לְשָׁאוּל אֶת־אַרְמֹנִי וְאֶת־מְפִבֹשֶׁת וְאֶת־חֲמֵשֶׁת בְּנֵי מִיכַל בַּת־שָׁאוּל אֲשֶׁר יָלְדָה לְעַדְרִיאֵל בֶּן־בַּרְזִלַּי הַמְּחֹלָתִי׃", 21.9. "וַיִּתְּנֵם בְּיַד הַגִּבְעֹנִים וַיֹּקִיעֻם בָּהָר לִפְנֵי יְהוָה וַיִּפְּלוּ שבעתים [שְׁבַעְתָּם] יָחַד והם [וְהֵמָּה] הֻמְתוּ בִּימֵי קָצִיר בָּרִאשֹׁנִים תחלת [בִּתְחִלַּת] קְצִיר שְׂעֹרִים׃", 21.11. "וַיֻּגַּד לְדָוִד אֵת אֲשֶׁר־עָשְׂתָה רִצְפָּה בַת־אַיָּה פִּלֶגֶשׁ שָׁאוּל׃", 21.12. "וַיֵּלֶךְ דָּוִד וַיִּקַּח אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ מֵאֵת בַּעֲלֵי יָבֵישׁ גִּלְעָד אֲשֶׁר גָּנְבוּ אֹתָם מֵרְחֹב בֵּית־שַׁן אֲשֶׁר תלום [תְּלָאוּם] שם הפלשתים [שָׁמָּה] [פְּלִשְׁתִּים] בְּיוֹם הַכּוֹת פְּלִשְׁתִּים אֶת־שָׁאוּל בַּגִּלְבֹּעַ׃", 21.13. "וַיַּעַל מִשָּׁם אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ וַיַּאַסְפוּ אֶת־עַצְמוֹת הַמּוּקָעִים׃", 21.14. "וַיִּקְבְּרוּ אֶת־עַצְמוֹת־שָׁאוּל וִיהוֹנָתָן־בְּנוֹ בְּאֶרֶץ בִּנְיָמִן בְּצֵלָע בְּקֶבֶר קִישׁ אָבִיו וַיַּעֲשׂוּ כֹּל אֲשֶׁר־צִוָּה הַמֶּלֶךְ וַיֵּעָתֵר אֱלֹהִים לָאָרֶץ אַחֲרֵי־כֵן׃",

21.1. "Then there was a famine in the days of David three years, year after year; and David inquired of the Lord. And the Lord answered, It is for Sha᾽ul, and for his bloody house, because he slew the Giv῾onim.", 21.2. "And the king called the Giv῾onim, and said to them; (now the Giv῾onim were not of the children of Yisra᾽el, but of the remt of the Emori; and the children of Yisra᾽el had sworn to them: and Sha᾽ul sought to slay them in his zeal for the children of Yisra᾽el and Yehuda.)", 21.3. "Then David said to the Giv῾onim, What shall I do for you? and with what shall I make atonement, that you may bless the inheritance of the Lord?", 21.4. "And the Giv῾onim said to him, We will have no silver nor gold of Sha᾽ul, nor of his house; neither for us shalt thou kill any man in Yisra᾽el. And he said, What you shall say, that will I do for you.", 21.5. "And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the borders of Yisra᾽el,", 21.6. "let seven men of his sons be delivered to us, and we will hang them up to the Lord in Giv῾at-sha’ul (whom the Lord did choose.) And the king said, I will give them.", 21.7. "But the king spared Mefivoshet, the son of Yehonatan the son of Sha᾽ul, because of the Lord’s oath that was between them, between David and Yehonatan the son of Sha᾽ul.", 21.8. "But the king took the two sons of Riżpa the daughter of Ayya, whom she bore to Sha᾽ul, Armoni and Mefivoshet; and the five sons of Mikhal the daughter of Sha᾽ul, whom she bore to ῾Adri᾽el the son of Barzillay the Meĥolatite:", 21.9. "and he delivered them into the hands of the Giv῾onim, and they hanged them on the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of the barley harvest.", 21.10. "And Riżpa the daughter of Ayya took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.", 21.11. "And it was told David what Riżpa the daughter of Ayya, the concubine of Sha᾽ul, had done.", 21.12. "And David went and took the bones of Sha᾽ul and the bones of Yehonatan his son from the men of Yavesh-gil῾ad, who had stolen them from the open place of Bet-shan, where the Pelishtim had hanged them, when the Pelishtim had slain Sha᾽ul in Gilboa:", 21.13. "and he brought up from there the bones of Sha᾽ul and the bones of Yehonatan his son; and they gathered the bones of them that were hanged.", 21.14. "And the bones of Sha᾽ul and Yehonatan his son they buried in the country of Binyamin in Żela, in the tomb of Qish his father: and they performed all that the king commanded. And after that God was entreated for the land.",

24. Hebrew Bible, 2 Kings, 20.6, 21.16, 24.8-24.17, 25.1-25.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •isaiah, execution of, in the babylonian talmud •rava, problems with attribution of statements to, in the babylonian talmud •isaiah, criticism of, in the babylonian talmud •talmud, babylonian, palestinian rabbinic traditions in •bavli (babylonian talmud), importance of Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 34, 43, 44; Rubenstein (2003), The Culture of the Babylonian Talmud. 160

20.6. "וְהֹסַפְתִּי עַל־יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּמִכַּף מֶלֶךְ־אַשּׁוּר אַצִּילְךָ וְאֵת הָעִיר הַזֹּאת וְגַנּוֹתִי עַל־הָעִיר הַזֹּאת לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי׃", 21.16. "וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה הַרְבֵּה מְאֹד עַד אֲשֶׁר־מִלֵּא אֶת־יְרוּשָׁלִַם פֶּה לָפֶה לְבַד מֵחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת־יְהוּדָה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה׃", 24.8. "בֶּן־שְׁמֹנֶה עֶשְׂרֵה שָׁנָה יְהוֹיָכִין בְּמָלְכוֹ וּשְׁלֹשָׁה חֳדָשִׁים מָלַךְ בִּירוּשָׁלִָם וְשֵׁם אִמּוֹ נְחֻשְׁתָּא בַת־אֶלְנָתָן מִירוּשָׁלִָם׃", 24.9. "וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשָׂה אָבִיו׃", 24.11. "וַיָּבֹא נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל עַל־הָעִיר וַעֲבָדָיו צָרִים עָלֶיהָ׃", 24.12. "וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃", 24.13. "וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 24.14. "וְהִגְלָה אֶת־כָּל־יְרוּשָׁלִַם וְאֶת־כָּל־הַשָּׂרִים וְאֵת כָּל־גִּבּוֹרֵי הַחַיִל עשרה [עֲשֶׂרֶת] אֲלָפִים גּוֹלֶה וְכָל־הֶחָרָשׁ וְהַמַּסְגֵּר לֹא נִשְׁאַר זוּלַת דַּלַּת עַם־הָאָרֶץ׃", 24.15. "וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃", 24.16. "וְאֵת כָּל־אַנְשֵׁי הַחַיִל שִׁבְעַת אֲלָפִים וְהֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף הַכֹּל גִּבּוֹרִים עֹשֵׂי מִלְחָמָה וַיְבִיאֵם מֶלֶךְ־בָּבֶל גּוֹלָה בָּבֶלָה׃", 24.17. "וַיַּמְלֵךְ מֶלֶךְ־בָּבֶל אֶת־מַתַּנְיָה דֹדוֹ תַּחְתָּיו וַיַּסֵּב אֶת־שְׁמוֹ צִדְקִיָּהוּ׃", 25.1. "וְאֶת־חוֹמֹת יְרוּשָׁלִַם סָבִיב נָתְצוּ כָּל־חֵיל כַּשְׂדִּים אֲשֶׁר רַב־טַבָּחִים׃", 25.1. "וַיְהִי בִשְׁנַת הַתְּשִׁיעִית לְמָלְכוֹ בַּחֹדֶשׁ הָעֲשִׂירִי בֶּעָשׂוֹר לַחֹדֶשׁ בָּא נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל הוּא וְכָל־חֵילוֹ עַל־יְרוּשָׁלִַם וַיִּחַן עָלֶיהָ וַיִּבְנוּ עָלֶיהָ דָּיֵק סָבִיב׃", 25.2. "וַיִּקַּח אֹתָם נְבוּזַרְאֲדָן רַב־טַבָּחִים וַיֹּלֶךְ אֹתָם עַל־מֶלֶךְ בָּבֶל רִבְלָתָה׃", 25.2. "וַתָּבֹא הָעִיר בַּמָּצוֹר עַד עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ צִדְקִיָּהוּ׃", 25.3. "בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וְלֹא־הָיָה לֶחֶם לְעַם הָאָרֶץ׃", 25.3. "וַאֲרֻחָתוֹ אֲרֻחַת תָּמִיד נִתְּנָה־לּוֹ מֵאֵת הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ כֹּל יְמֵי חַיָּו׃", 25.4. "וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃", 25.5. "וַיִּרְדְּפוּ חֵיל־כַּשְׂדִּים אַחַר הַמֶּלֶךְ וַיַּשִּׂגוּ אֹתוֹ בְּעַרְבוֹת יְרֵחוֹ וְכָל־חֵילוֹ נָפֹצוּ מֵעָלָיו׃", 25.6. "וַיִּתְפְּשׂוּ אֶת־הַמֶּלֶךְ וַיַּעֲלוּ אֹתוֹ אֶל־מֶלֶךְ בָּבֶל רִבְלָתָה וַיְדַבְּרוּ אִתּוֹ מִשְׁפָּט׃", 25.7. "וְאֶת־בְּנֵי צִדְקִיָּהוּ שָׁחֲטוּ לְעֵינָיו וְאֶת־עֵינֵי צִדְקִיָּהוּ עִוֵּר וַיַּאַסְרֵהוּ בַנְחֻשְׁתַּיִם וַיְבִאֵהוּ בָּבֶל׃",

20.6. "And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for Mine own sake, and for My servant David’s sake.’", 21.16. "Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD.", 24.8. "Jehoiachin was eighteen years old when he began to reign; and he reigned in Jerusalem three months; and his mother’s name was Nehushta the daughter of Elnathan of Jerusalem.", 24.9. "And he did that which was evil in the sight of the LORD, according to all that his father had done.", 24.10. "At that time the servants of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged.", 24.11. "And Nebuchadnezzar king of Babylon came unto the city, while his servants were besieging it.", 24.12. "And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign.", 24.13. "And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.", 24.14. "And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land.", 24.15. "And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon.", 24.16. "And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon.", 24.17. "And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah.", 25.1. "And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about.", 25.2. "So the city was besieged unto the eleventh year of king Zedekiah.", 25.3. "On the ninth day of the [fourth] month the famine was sore in the city, so that there was no bread for the people of the land.", 25.4. "Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah.", 25.5. "But the army of the Chaldeans pursued after the king, and overtook him in the plains of Jericho; and all his army was scattered from him.", 25.6. "Then they took the king, and carried him up unto the king of Babylon to Riblah; and they gave judgment upon him.", 25.7. "And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon.",

25. Hebrew Bible, 1 Kings, 5.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •achaemenids, portrayals of, in the babylonian talmud, in comparison to rome •achaemenids, portrayals of, in the babylonian talmud, political continuity with the sasanian empire •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and diet •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •persians, portrayals of, in the babylonian talmud, and sex •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire •yosef, rav, connection to persians, in the babylonian talmud Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51

5.9. "וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה וּתְבוּנָה הַרְבֵּה מְאֹד וְרֹחַב לֵב כַּחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם׃",

5.9. "And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore.",

26. Hebrew Bible, Jeremiah, 7.11, 10.2, 17.1, 48.11, 49.20, 50.29, 50.36 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, anonymous portions of, xi •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •persians, portrayals of, in the babylonian talmud •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, in talmudic exegesis of the mishnah •loanwords, iranian, in the babylonian talmud, origins and etymologies of •loanwords, iranian, in the babylonian talmud, total number and relative dearth of •loanwords, iranian, in the babylonian talmud, used in lieu of aramaic synonyms •loanwords, iranian, in the babylonian talmud, used in reference to the exilarch •persians, portrayals of, in the babylonian talmud, and bears, motif of •bavli (babylonian talmud), on studying with partner Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113, 185; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 59, 195; Rubenstein (2003), The Culture of the Babylonian Talmud. 52; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 368, 403

7.11. "הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃", 10.2. "כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃", 10.2. "אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃", 17.1. "אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו׃", 17.1. "חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃", 48.11. "שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְשֹׁקֵט הוּא אֶל־שְׁמָרָיו וְלֹא־הוּרַק מִכְּלִי אֶל־כֶּלִי וּבַגּוֹלָה לֹא הָלָךְ עַל־כֵּן עָמַד טַעְמוֹ בּוֹ וְרֵיחוֹ לֹא נָמָר׃", 50.29. "הַשְׁמִיעוּ אֶל־בָּבֶל רַבִּים כָּל־דֹּרְכֵי קֶשֶׁת חֲנוּ עָלֶיהָ סָבִיב אַל־יְהִי־[לָהּ] פְּלֵטָה שַׁלְּמוּ־לָהּ כְּפָעֳלָהּ כְּכֹל אֲשֶׁר עָשְׂתָה עֲשׂוּ־לָהּ כִּי אֶל־יְהוָה זָדָה אֶל־קְדוֹשׁ יִשְׂרָאֵל׃", 50.36. "חֶרֶב אֶל־הַבַּדִּים וְנֹאָלוּ חֶרֶב אֶל־גִּבּוֹרֶיהָ וָחָתּוּ׃",

7.11. "Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.", 10.2. "thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.", 17.1. "The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars.", 48.11. "Moab hath been at ease from his youth, And he hath settled on his lees, And hath not been emptied from vessel to vessel, Neither hath he gone into captivity; Therefore his taste remaineth in him, And his scent is not changed.", 49.20. "Therefore hear ye the counsel of the LORD, That He hath taken against Edom; And His purposes, that He hath purposed against the inhabitants of Teman: Surely the least of the flock shall drag them away, Surely their habitation shall be appalled at them.", 50.29. "Call together the archers against Babylon, All them that bend the bow; Encamp against her round about, Let none thereof escape; Recompense her according to her work, According to all that she hath done, do unto her: For she hath been arrogant against the LORD, Against the Holy One of Israel. .", 50.36. "A sword is upon the boasters, and they shall become fools; A sword is upon her mighty men, and they shall be dismayed.",

27. Hebrew Bible, Habakkuk, 2.18 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •babylonian talmud, reworking in Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 135

2.18. "מָה־הוֹעִיל פֶּסֶל כִּי פְסָלוֹ יֹצְרוֹ מַסֵּכָה וּמוֹרֶה שָּׁקֶר כִּי בָטַח יֹצֵר יִצְרוֹ עָלָיו לַעֲשׂוֹת אֱלִילִים אִלְּמִים׃",

2.18. "What profiteth the graven image, That the maker thereof hath graven it, Even the molten image, and the teacher of lies; That the maker of his work trusteth therein, To make dumb idols?",

28. Hebrew Bible, Ezekiel, 2.10, 3.9, 7.26, 14.22, 23.20, 32.16 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 48, 49; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 116; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 403

3.9. "כְּשָׁמִיר חָזָק מִצֹּר נָתַתִּי מִצְחֶךָ לֹא־תִירָא אוֹתָם וְלֹא־תֵחַת מִפְּנֵיהֶם כִּי בֵּית־מְרִי הֵמָּה׃", 7.26. "הֹוָה עַל־הֹוָה תָּבוֹא וּשְׁמֻעָה אֶל־שְׁמוּעָה תִּהְיֶה וּבִקְשׁוּ חָזוֹן מִנָּבִיא וְתוֹרָה תֹּאבַד מִכֹּהֵן וְעֵצָה מִזְּקֵנִים׃", 14.22. "וְהִנֵּה נוֹתְרָה־בָּהּ פְּלֵטָה הַמּוּצָאִים בָּנִים וּבָנוֹת הִנָּם יוֹצְאִים אֲלֵיכֶם וּרְאִיתֶם אֶת־דַּרְכָּם וְאֶת־עֲלִילוֹתָם וְנִחַמְתֶּם עַל־הָרָעָה אֲשֶׁר הֵבֵאתִי עַל־יְרוּשָׁלִַם אֵת כָּל־אֲשֶׁר הֵבֵאתִי עָלֶיהָ׃", 32.16. "קִינָה הִיא וְקוֹנְנוּהָ בְּנוֹת הַגּוֹיִם תְּקוֹנֵנָּה אוֹתָהּ עַל־מִצְרַיִם וְעַל־כָּל־הֲמוֹנָהּ תְּקוֹנֵנָּה אוֹתָהּ נְאֻם אֲדֹנָי יְהוִה׃",

2.10. "and He spread it before me, and it was written within and without; and there was written therein lamentations, and moaning, and woe.", 3.9. "As an adamant harder than flint have I made thy forehead; fear them not, neither be dismayed at their looks, for they are a rebellious house.’", 7.26. "Calamity shall come upon calamity, and rumour shall be upon rumour; and they shall seek a vision of the prophet, and instruction shall perish from the priest, and counsel from the elders.", 14.22. "And, behold, though there be left a remt therein that shall be brought forth, both sons and daughters; behold, when they come forth unto you, and ye see their way and their doings, then ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it;", 23.20. "And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.", 32.16. "This is the lamentation wherewith they shall lament; The daughters of the nations shall lament therewith; For Egypt, and for all her multitude, shall they lament therewith, Saith the Lord GOD.’",

29. Hebrew Bible, Zechariah, 1.1, 2.9, 2.12, 5.1-5.2, 7.11-7.12, 9.9, 11.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 43, 46, 49; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113, 158; Kanarek (2014), Biblical narrative and formation rabbinic law, 16; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 77; Rubenstein (2003), The Culture of the Babylonian Talmud. 178

1.1. "וַיַּעַן הָאִישׁ הָעֹמֵד בֵּין־הַהַדַסִּים וַיֹּאמַר אֵלֶּה אֲשֶׁר שָׁלַח יְהוָה לְהִתְהַלֵּךְ בָּאָרֶץ׃", 1.1. "בַּחֹדֶשׁ הַשְּׁמִינִי בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְבַר־יְהוָה אֶל־זְכַרְיָה בֶּן־בֶּרֶכְיָה בֶּן־עִדּוֹ הַנָּבִיא לֵאמֹר׃" 2.9. "וַאֲנִי אֶהְיֶה־לָּהּ נְאֻם־יְהוָה חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ׃", 2.12. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃", 5.1. "וָאָשׁוּב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה׃", 5.1. "וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת־הָאֵיפָה׃", 5.2. "וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃", 7.11. "וַיְמָאֲנוּ לְהַקְשִׁיב וַיִּתְּנוּ כָתֵף סֹרָרֶת וְאָזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ׃", 7.12. "וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃", 9.9. "גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃", 11.7. "וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃",

1.1. "In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying:" 2.9. "For I, saith the LORD, will be unto her a wall of fire round about, and I will be the glory in the midst of her.", 2.12. "For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.", 5.1. "Then again I lifted up mine eyes, and saw, and behold a flying scroll.", 5.2. "And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’", 7.11. "But they refused to attend, and turned a stubborn shoulder, and stopped their ears, that they might not hear.", 7.12. "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.", 9.9. "Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.", 11.7. "So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock.",

30. Hebrew Bible, Ecclesiastes, 6.2, 7.8 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •talmud, babylonian •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and horses, motif of •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •loanwords, iranian, in the babylonian talmud Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 49; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 53, 184

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׃", 7.8. "טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ טוֹב אֶרֶךְ־רוּחַ מִגְּבַהּ־רוּחַ׃",

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.", 7.8. "Better is the end of a thing than the beginning thereof; And the patient in spirit is better than the proud in spirit.",

31. Anaxagoras, Fragments, 73, 72 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 212

32. Hebrew Bible, 1 Chronicles, 2.3-2.4, 21.1, 28.9, 29.11, 29.18 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian •demons, in the babylonian talmud •babylonian talmud, reworking in •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, similarities with iranian loanwords in syriac and other languages Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 115; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 323; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 135, 161

2.3. "וּבְנֵי נָדָב סֶלֶד וְאַפָּיִם וַיָּמָת סֶלֶד לֹא בָנִים׃", 2.3. "בְּנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה שְׁלוֹשָׁה נוֹלַד לוֹ מִבַּת־שׁוּעַ הַכְּנַעֲנִית וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָה וַיְמִיתֵהוּ׃", 2.4. "וְאֶלְעָשָׂה הֹלִיד אֶת־סִסְמָי וְסִסְמַי הֹלִיד אֶת־שַׁלּוּם׃", 2.4. "וְתָמָר כַּלָּתוֹ יָלְדָה לּוֹ אֶת־פֶּרֶץ וְאֶת־זָרַח כָּל־בְּנֵי יְהוּדָה חֲמִשָּׁה׃", 21.1. "וַיַּעֲמֹד שָׂטָן עַל־יִשְׂרָאֵל וַיָּסֶת אֶת־דָּוִיד לִמְנוֹת אֶת־יִשְׂרָאֵל׃", 21.1. "לֵךְ וְדִבַּרְתָּ אֶל־דָּוִיד לֵאמֹר כֹּה אָמַר יְהוָה שָׁלוֹשׁ אֲנִי נֹטֶה עָלֶיךָ בְּחַר־לְךָ אַחַת מֵהֵנָּה וְאֶעֱשֶׂה־לָּךְ׃", 28.9. "וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד׃", 29.11. "לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃", 29.18. "יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה־זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ׃",

2.3. "The sons of Judah: Er, and O, and Shelah; which three were born unto him of Bath-shua the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of the LORD; and He slew him.", 2.4. "And Tamar his daughter-in-law bore him Perez and Zerah. All the sons of Judah were five.", 21.1. "And Satan stood up against Israel, and moved David to number Israel.", 28.9. "And thou, Solomon my son, know thou the God of thy father, and serve Him with a whole heart and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever.", 29.11. "Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all.", 29.18. "O LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever, even the imagination of the thoughts of the heart of Thy people, and direct their heart unto Thee;",

33. Hebrew Bible, 2 Chronicles, 4.1-4.6, 4.23, 19.8-19.10, 33.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian •isaiah, criticism of, in the babylonian talmud •isaiah, execution of, in the babylonian talmud •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, incorporation of nonrabbinic material Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 72; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 42; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 403

4.1. "וְאֶת־הַיָּם נָתַן מִכֶּתֶף הַיְמָנִית קֵדְמָה מִמּוּל נֶגְבָּה׃", 4.1. "וַיַּעַשׂ מִזְבַּח נְחֹשֶׁת עֶשְׂרִים אַמָּה אָרְכּוֹ וְעֶשְׂרִים אַמָּה רָחְבּוֹ וְעֶשֶׂר אַמּוֹת קוֹמָתוֹ׃", 4.2. "וְאֶת־הַמְּנֹרוֹת וְנֵרֹתֵיהֶם לְבַעֲרָם כַּמִּשְׁפָּט לִפְנֵי הַדְּבִיר זָהָב סָגוּר׃", 4.2. "וַיַּעַשׂ אֶת־הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְּׂפָתוֹ אֶל־שְׂפָתוֹ עָגוֹל סָבִיב וְחָמֵשׁ בָּאַמָּה קוֹמָתוֹ וְקָו שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתוֹ סָבִיב׃", 4.3. "וּדְמוּת בְּקָרִים תַּחַת לוֹ סָבִיב סָבִיב סוֹבְבִים אֹתוֹ עֶשֶׂר בָּאַמָּה מַקִּיפִים אֶת־הַיָּם סָבִיב שְׁנַיִם טוּרִים הַבָּקָר יְצוּקִים בְּמֻצַקְתּוֹ׃", 4.4. "עוֹמֵד עַל־שְׁנֵים עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים צָפוֹנָה וּשְׁלוֹשָׁה פֹנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכָל־אֲחֹרֵיהֶם בָּיְתָה׃", 4.5. "וְעָבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשַׁנָּה מַחֲזִיק בַּתִּים שְׁלֹשֶׁת אֲלָפִים יָכִיל׃", 4.6. "וַיַּעַשׂ כִּיּוֹרִים עֲשָׂרָה וַיִּתֵּן חֲמִשָּׁה מִיָּמִין וַחֲמִשָּׁה מִשְּׂמֹאול לְרָחְצָה בָהֶם אֶת־מַעֲשֵׂה הָעוֹלָה יָדִיחוּ בָם וְהַיָּם לְרָחְצָה לַכֹּהֲנִים בּוֹ׃", 19.8. "וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃", 19.9. "וַיְצַו עֲלֵיהֶם לֵאמֹר כֹּה תַעֲשׂוּן בְּיִרְאַת יְהוָה בֶּאֱמוּנָה וּבְלֵבָב שָׁלֵם׃", 33.13. "וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלִַם לְמַלְכוּתוֹ וַיֵּדַע מְנַשֶּׁה כִּי יְהוָה הוּא הָאֱלֹהִים׃",

4.1. "Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof.", 4.2. "Also he made the molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits did compass it round about.", 4.3. "And under it was the similitude of oxen, which did compass it round about, for ten cubits, compassing the sea round about. The oxen were in two rows, cast when it was cast.", 4.4. "It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward.", 4.5. "And it was a handbreadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily: it received and held three thousand baths.", 4.6. "He made also ten lavers, and put five on the right hand, and five on the left, to wash in them; such things as belonged to the burnt-offering they washed in them; but the sea was for the priests to wash in.", 19.8. "Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem.", 19.9. "And he charged them, saying: ‘Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart.", 19.10. "And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordices, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty.", 33.13. "And he prayed unto Him; and He was entreated of him, and heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh knew that the LORD He was God.",

34. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •babylonian talmud, anonymous layer of Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 209

35. Septuagint, Tobit, 1.20, 2.3-2.9, 4.1, 4.3-4.5, 4.10, 5.18, 6.15, 12.6-12.10, 14.10, 14.12 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •talmud, babylonian •tsedaqah/tzdaka, as charity in the babylonian talmud Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 185; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 151

36. Anon., Testament of Solomon, 5.1-5.5, 10.4-10.7, 15.7-15.12, 20.1-20.17 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •ashmedai (asmodeus), portrayal of, as a holy man, in the babylonian talmud Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 108, 109, 110, 111, 112

37. Anon., Testament of Job, 14.4-14.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 283

38. Anon., Jubilees, 2.2-2.7, 22.16, 22.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylonian talmud Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 302

2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.4. --the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, 2.5. and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer, 2.6. and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. 2.7. And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day. 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth, br And may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages,

39. Septuagint, 1 Maccabees, 1.48 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •talmud, babylonian Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 415

1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane,

40. Dead Sea Scrolls, Hodayot, 12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88

41. Dead Sea Scrolls, Hodayot, 12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 88

42. Dead Sea Scrolls, 4Q286, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33

43. Hebrew Bible, Daniel, 1.8, 2.29-2.30, 7.5, 7.13, 10.7, 11.45, 12.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylonian talmud •achaemenids, portrayals of, in the babylonian talmud, in comparison to rome •daniel (hebrew bible), in the babylonian talmud, portrayals of persians •shapur i (sasanian king), and shmuel, associated with, in the babylonian talmud •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud •kings, sasanian, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and bears, motif of •persians, portrayals of, in the babylonian talmud, and horses, motif of •persians, portrayals of, in the babylonian talmud, and the biblical origins of persia •habarei, portrayals of, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, used to signal persian otherness •loanwords, iranian, in the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •loanwords, iranian, in the babylonian talmud, in texts about romans •talmud, babylonian Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Goodman (2006), Judaism in the Roman World: Collected Essays, 197, 202; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 193; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71, 72, 73, 77, 88, 190, 191

1.8. "וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃", 2.29. "אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃", 7.5. "וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב וְלִשְׂטַר־חַד הֳקִמַת וּתְלָת עִלְעִין בְּפֻמַּהּ בֵּין שניה [שִׁנַּהּ] וְכֵן אָמְרִין לַהּ קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא׃", 7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 10.7. "וְרָאִיתִי אֲנִי דָנִיֵּאל לְבַדִּי אֶת־הַמַּרְאָה וְהָאֲנָשִׁים אֲשֶׁר הָיוּ עִמִּי לֹא רָאוּ אֶת־הַמַּרְאָה אֲבָל חֲרָדָה גְדֹלָה נָפְלָה עֲלֵיהֶם וַיִּבְרְחוּ בְּהֵחָבֵא׃", 11.45. "וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃", 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃",

1.8. "But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.", 2.29. "as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass.", 2.30. "But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.", 7.5. "And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 10.7. "And I Daniel alone saw the vision; for the men that were with me saw not the vision; howbeit a great trembling fell upon them, and they fled to hide themselves.", 11.45. "And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.", 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.",

44. Septuagint, Ecclesiasticus (Siracides), 50.1-50.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •babylonian talmud (bt), on john hyrcanus Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 63

50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; 50.9. like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones; 50.11. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious. 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, 50.13. all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel. 50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty, 50.15. he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all. 50.16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. 50.18. And the singers praised him with their voices in sweet and full-toned melody. 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. 50.21. and they bowed down in worship a second time,to receive the blessing from the Most High. 50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. 50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. 50.24. May he entrust to us his mercy!And let him deliver us in our days!

45. Cicero, De Oratore, 2.354 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •babylonian talmud Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 12

2.354. Itaque eis, qui hanc partem ingeni exercerent, locos esse capiendos et ea, quae memoria tenere vellent effingenda animo atque in eis locis conlocanda; sic fore, ut ordinem rerum locorum ordo conservaret, res autem ipsas rerum effigies notaret atque ut locis pro cera, simulacris pro litteris uteremur.

46. Philo of Alexandria, Questions On Exodus, 2.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 415

47. Philo of Alexandria, On The Life of Moses, 2.36-2.40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •josephus, parallels with the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, relationship of, to christian mesopotamian culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 84, 85, 86, 87

2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses.

48. Hirtius, Commentarius De Bello Alexandrino, 9.13, 9.15-9.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •talmud, babylonian Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 106

49. Diodorus Siculus, Historical Library, 17.9.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •alexander the great, in the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203

17.9.4. If the Thebans had yielded to the situation and had asked the Macedonians for peace and an alliance, the king would have accepted their proposals with pleasure and would have conceded everything they asked, for he was eager to be rid of these disturbances in Greece so that he might without distraction pursue the war with Persia. Finally, however, he realized that he was despised by the Thebans, and so decided to destroy the city utterly and by this act of terror take the heart out of anyone else who might venture to rise against him.

50. Mishnah, Sotah, 2.3-2.4, 3.4, 9.1, 9.10-9.11, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •pharisees, in the babylonian talmud •talmud, babylonian, anonymous portions of, xi •babylonian talmud (bt) •babylonian talmud (bt), on john hyrcanus Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 50; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 283; Goodman (2006), Judaism in the Roman World: Collected Essays, 170; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 170; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62, 205; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

2.3. "בָּא לוֹ לִכְתֹּב אֶת הַמְּגִלָּה, מֵאֵיזֶה מָקוֹם הוּא כוֹתֵב, (במדבר ה) מֵאִם לֹא שָׁכַב אִישׁ וְגוֹ', וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה וְגוֹ'. וְכוֹתֵב יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ', וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיָה מַפְסִיק. רַבִּי יְהוּדָה אוֹמֵר, כָּל עַצְמוֹ אֵינוֹ כוֹתֵב, אֶלָּא יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ' וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן: \n" 2.4. "אֵינוֹ כוֹתֵב לֹא עַל הַלּוּחַ וְלֹא עַל הַנְּיָר וְלֹא עַל הַדִּפְתְּרָא, אֶלָּא עַל הַמְּגִלָּה, שֶׁנֶּאֱמַר (שם) בַּסֵּפֶר. וְאֵינוֹ כוֹתֵב לֹא בְקוֹמוֹס וְלֹא בְקַנְקַנְתּוֹם וְלֹא בְכָל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִדְיוֹ, שֶׁנֶּאֱמַר (שם) וּמָחָה, כְּתָב שֶׁיָּכוֹל לְהִמָּחֵק: \n", 3.4. "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: \n", 9.1. "עֶגְלָה עֲרוּפָה, בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (דברים כא) כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וְגוֹ' וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ, שְׁלשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין. רַבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה, שֶׁנֶּאֱמַר זְקֵנֶיךָ, שְׁנַיִם, וְשֹׁפְטֶיךָ, שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד: \n", 9.10. "יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַת הַמַּעֲשֵׂר. אַף הוּא בִטֵּל אֶת הַמְעוֹרְרִין וְאֶת הַנּוֹקְפִין. עַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלַיִם. וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאֹל עַל הַדְּמָאי: \n", 9.11. "מִשֶּׁבָּטְלָה סַנְהֶדְרִין, בָּטְלָה הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת, שֶׁנֶּאֱמַר (ישעיה כד) בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן וְגוֹ': \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n",

2.3. "He now comes to write the scroll.From what place [in Scripture] does he write? From “If no man has lain with you … but if you have gone astray while married to your husband” (Numbers 5:19-20). He does not write, “Then the priest shall cause the woman to swear” (v., but continues, “May the Lord make you a curse and an imprecation … And may this water that induces the spell enter your body make your belly swell, and your thigh to sag.” (vs. 21-22) He does not write “And the woman shall say, ‘amen, amen’” (vs.. Rabbi Yose says: he makes no omissions. Rabbi Judah says: he writes nothing except, ““May the Lord make you a curse and an imprecation … And may this water that induces the spell enter your body make your belly swell, and your thigh to sag.” (vs. 21-2 He does not write “And the woman shall say, ‘amen, amen’” (vs.." 2.4. "He writes neither on a [wooden] tablet nor on papyrus nor on rough parchment but on a [parchment] scroll, as it is said, “In a scroll” (Numbers 5:23). Nor does he write with a [preparation of] gum or sulphate of copper or with anything which makes an impression [on the parchment] but with ink, as it is said, “And he will blot it out” (ibid.) writing which is capable of being blotted out.", 3.4. "She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.", 9.1. "[The declaration over] the heifer whose neck is to be broken must be in the holy tongue; as it is said, “If a corpse is found slain on the land … then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem. Rabbi Judah says: five, as it is said, “Your elders” two, “and your judges” two, and there cannot be a court of an even number, they add one more.", 9.10. "Yoha the high priest brought to an end the confession made at the presentation of the tithe. He also discontinued the wakers and the knockers Up to his days the hammer used to strike in Jerusalem, And in his days there was no need to inquire about doubtfully tithed produce.", 9.11. "When the Sanhedrin ceased [to function], song ceased from the places of feasting, as it is said, “They drink their wine without song” (Isaiah 24:9).", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”",

51. Mishnah, Shabbat, 1.4, 2.1, 7.2, 10.5, 16.7, 22.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •bavli (babylonian talmud), on academic setting •persians, portrayals of, in the babylonian talmud •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, in talmudic exegesis of the mishnah •loanwords, iranian, in the babylonian talmud, origins and etymologies of •loanwords, iranian, in the babylonian talmud, total number and relative dearth of •loanwords, iranian, in the babylonian talmud, used in lieu of aramaic synonyms •loanwords, iranian, in the babylonian talmud, used in reference to the exilarch •talmud, babylonian (bavli) •amgûšā (zoroastrian priest), association with magic, in hellenism and in the babylonian talmud •blasphemy (h rš), in the babylonian talmud •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud, and horses, motif of •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •yosef, rav, connection to persians, in the babylonian talmud Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 29; Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 52, 59, 126; Rubenstein (2003), The Culture of the Babylonian Talmud. 26; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", 2.1. "בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶכֶשׁ, וְלֹא בְחֹסֶן, וְלֹא בְכָלָךְ, וְלֹא בִפְתִילַת הָאִידָן, וְלֹא בִפְתִילַת הַמִּדְבָּר, וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. וְלֹא בְזֶפֶת, וְלֹא בְשַׁעֲוָה, וְלֹא בְשֶׁמֶן קִיק, וְלֹא בְשֶׁמֶן שְׂרֵפָה, וְלֹא בְאַלְיָה, וְלֹא בְחֵלֶב. נַחוּם הַמָּדִי אוֹמֵר, מַדְלִיקִין בְּחֵלֶב מְבֻשָּׁל. וַחֲכָמִים אוֹמְרִים, אֶחָד מְבֻשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבֻשָּׁל, אֵין מַדְלִיקִין בּוֹ: \n", 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: \n", 10.5. "הַמּוֹצִיא כִכָּר לִרְשׁוּת הָרַבִּים, חַיָּב. הוֹצִיאוּהוּ שְׁנַיִם, פְּטוּרִין. לֹא יָכֹל אֶחָד לְהוֹצִיאוֹ וְהוֹצִיאוּהוּ שְׁנַיִם, חַיָּבִים. וְרַבִּי שִׁמְעוֹן פּוֹטֵר. הַמּוֹצִיא אֳכָלִין פָּחוֹת מִכַּשִּׁעוּר בִּכְלִי, פָּטוּר אַף עַל הַכְּלִי, שֶׁהַכְּלִי טְפֵלָה לוֹ. אֶת הַחַי בַּמִּטָּה, פָּטוּר אַף עַל הַמִּטָּה, שֶׁהַמִּטָּה טְפֵלָה לוֹ. אֶת הַמֵּת בַּמִּטָּה, חַיָּב. וְכֵן כַּזַּיִת מִן הַמֵּת וְכַזַּיִת מִן הַנְּבֵלָה וְכָעֲדָשָׁה מִן הַשֶּׁרֶץ, חַיָּב. וְרַבִּי שִׁמְעוֹן פּוֹטֵר:", 16.7. "כּוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֶאֱחֹז בַּקּוֹרָה, וְעַל צוֹאָה שֶׁל קָטָן, וְעַל עַקְרָב שֶׁלֹּא תִשֹּׁךְ. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בָא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב, וְאָמַר, חוֹשְׁשָׁנִי לוֹ מֵחַטָּאת: \n", 22.3. "שׁוֹבֵר אָדָם אֶת הֶחָבִית לֶאֱכֹל הֵימֶנָּה גְרוֹגָרוֹת, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַעֲשׂוֹת כְּלִי. וְאֵין נוֹקְבִים מְגוּפָה שֶׁל חָבִית, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים מַתִּירִין. וְלֹא יִקְּבֶנָּה מִצִּדָּהּ. וְאִם הָיְתָה נְקוּבָה, לֹא יִתֵּן עָלֶיהָ שַׁעֲוָה, מִפְּנֵי שֶׁהוּא מְמָרֵחַ. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בָא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב, וְאָמַר, חוֹשְׁשָׁנִי לוֹ מֵחַטָּאת: \n",

1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", 2.1. "With what may they kindle [the Shabbat light] and with what may they not kindle them?They may not kindle with cedar fiber, uncarded flax, a raw silk, a desert wick, or seaweed, And not with pitch, wax, castor oil, [terumah] oil [which must be] burnt, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it.", 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.", 10.5. "If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him.", 16.7. "One may turn a dish over a lamp so that the beams should not catch [fire], and over an infant’s excrement, and over a scorpion so that it should not bite. Rabbi Judah said: an incident came before Rabban Yoha ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”", 22.3. "A man may break open a cask in order to eat dried figs from it, provided that he does not intend to make the cask into a vessel. And one may not perforate the stopper of a cask, the words of Rabbi Judah. But the sages permit it. And one may not pierce it at its side; And if it is already perforated one may not place wax upon it, because he smoothes it out. Rabbi Judah said: a case came before Rabbi Yoha ben Zakkai in Arav and he said, “I fear [that he may be liable] to a sin-offering.”",

52. Mishnah, Sanhedrin, 2.2, 4.5, 7.5, 7.11, 9.6, 10.2-10.3, 11.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •josephus, parallels with the babylonian talmud •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, language switching in •talmud, babylonian, redaction of, xii •babylonian talmud •bavli (babylonian talmud), editorial layers •talmud, babylonian, in its iranian context, past studies on •amgûšā (zoroastrian priest), association with magic, in hellenism and in the babylonian talmud •priests, zoroastrian, portrayals of, in the babylonian talmud, as sorcerers and corrupt administrators •isaiah, criticism of, in the babylonian talmud •isaiah, execution of, in the babylonian talmud •talmud, babylonian, anonymous portions of, xi •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and the biblical origins of persia •divorce deeds, in the babylonian talmud Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175, 188, 249; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 24, 27, 28, 37; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 70, 127, 128; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 47, 170; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 45, 47, 170, 173

2.2. "הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ: \n", 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", 7.5. "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: \n", 7.11. "הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, וְלֹא הָאוֹחֵז אֶת הָעֵינָיִם. רַבִּי עֲקִיבָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, שְׁנַיִם לוֹקְטִין קִשּׁוּאִין, אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָּב, הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, הָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר: \n", 9.6. "הַגּוֹנֵב אֶת הַקַּסְוָה וְהַמְקַלֵּל בַּקּוֹסֵם וְהַבּוֹעֵל אֲרַמִּית, קַנָּאִין פּוֹגְעִין בּוֹ. כֹּהֵן שֶׁשִּׁמֵּשׁ בְּטֻמְאָה, אֵין אֶחָיו הַכֹּהֲנִים מְבִיאִין אוֹתוֹ לְבֵית דִּין, אֶלָּא פִרְחֵי כְהֻנָּה מוֹצִיאִין אוֹתוֹ חוּץ לָעֲזָרָה וּמַפְצִיעִין אֶת מֹחוֹ בִּגְזִירִין. זָר שֶׁשִּׁמֵּשׁ בַּמִּקְדָּשׁ, רַבִּי עֲקִיבָא אוֹמֵר, בְּחֶנֶק. וַחֲכָמִים אוֹמְרִים, בִּידֵי שָׁמָיִם: \n", 10.2. "שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שְׁלֹשָׁה מְלָכִים, יָרָבְעָם, אַחְאָב, וּמְנַשֶּׁה. רַבִּי יְהוּדָה אוֹמֵר, מְנַשֶּׁה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (דברי הימים ב לג) וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלַיִם לְמַלְכוּתוֹ. אָמְרוּ לוֹ, לְמַלְכוּתוֹ הֱשִׁיבוֹ וְלֹא לְחַיֵּי הָעוֹלָם הַבָּא הֱשִׁיבוֹ. אַרְבָּעָה הֶדְיוֹטוֹת, בִּלְעָם, וְדוֹאֵג, וַאֲחִיתֹפֶל, וְגֵחֲזִי: \n", 10.3. "דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן: \n", 11.5. "נְבִיא הַשֶּׁקֶר הַמִּתְנַבֵּא עַל מַה שֶּׁלֹּא שָׁמַע וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ, מִיתָתוֹ בִידֵי אָדָם. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ, וְהַמְוַתֵּר עַל דִּבְרֵי נָבִיא, וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ, מִיתָתוֹ בִידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (שם יח) אָנֹכִי אֶדְרשׁ מֵעִמּוֹ: \n",

2.2. "The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).", 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", 7.5. "The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”", 7.11. "A sorcerer, if he actually performs magic, is liable [to death], but not if he merely creates illusions. Rabbi Akiva says in Rabbi Joshua's name: “If two are gathering cucumbers [by magic] one may be punished and the other exempt: he who really gathers them is punished: while he who produces an illusion is exempt.”", 9.6. "If one steals the sacred vessel called a “kasvah” (Numbers 4:7), or cursed by the name of an idol, or has sexual relations with an Aramean (non-Jewish) woman, he is punished by zealots. If a priest performed the temple service while impure, his fellow priests do not bring him to the court, but rather the young priests take him out into the courtyard and split his skull with clubs. A layman who performed the service in the Temple: Rabbi Akiva says: “He is strangled.” But the Sages say: “[His death is] at the hands of heaven.”", 10.2. "Three kings and four commoners have no portion in the world to come:The three kings are Jeroboam, Ahab, and Manasseh. Rabbi Judah says: “Manasseh has a portion in the world to come, for it says, “He prayed to him, and He granted his prayer, and heard his plea and he restored him to Jerusalem, to his kingdom” (II Chronicles 33:13). They [the sages] said to him: “They restored him to his kingdom, but not to [his portion in] the world to come.” The four commoners are: Bilaam, Doeg, Ahitophel, and Gehazi.", 10.3. "The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither [the generation of the flood nor the men of Sodom] will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They [the Sages] said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “[they] died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the [last] judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend [from the earth], as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return [to the Land of Israel], for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.", 11.5. "‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word , his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19).",

53. Josephus Flavius, Jewish War, 1.3, 1.65, 1.105-1.119, 1.203-1.212, 1.648-1.655, 1.659-1.660, 1.666, 2.17.8-2.17.9, 2.123, 2.140, 3.307-3.315, 4.5.4, 5.504-5.505 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylonian talmud (bt) •babylonian talmud (bt), on john hyrcanus •babylonian talmud (bt), on janneuss wife •babylonian talmud (bt), on king janneus •babylonian talmud (bt), reliance on josephus •josephus, parallels with the babylonian talmud •babylonian talmud •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Goodman (2006), Judaism in the Roman World: Collected Essays, 198; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 392; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 25, 26, 153, 154; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 8, 12, 63, 123, 139, 140, 193; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.65. They also invited Antiochus, who was called Cyzicenus, to come to their assistance; whereupon he got ready, and complied with their invitation, but was beaten by Aristobulus and Antigonus; and indeed he was pursued as far as Scythopolis by these brethren, and fled away from them. So they returned back to Samaria, and shut the multitude again within the wall; and when they had taken the city, they demolished it, and made slaves of its inhabitants. 1.105. He also demolished Golan, and Seleucia, and what was called the Valley of Antiochus; besides which, he took the strong fortress of Gamala, and stripped Demetrius, who was governor therein, of what he had, on account of the many crimes laid to his charge, and then returned into Judea, after he had been three whole years in this expedition. And now he was kindly received of the nation, because of the good success he had. So when he was at rest from war, he fell into a distemper; 1.106. for he was afflicted with a quartan ague, and supposed that, by exercising himself again in martial affairs, he should get rid of this distemper; but by making such expeditions at unseasonable times, and forcing his body to undergo greater hardships than it was able to bear, he brought himself to his end. He died, therefore, in the midst of his troubles, after he had reigned seven and twenty years. 1.107. 1. Now Alexander left the kingdom to Alexandra his wife, and depended upon it that the Jews would now very readily submit to her, because she had been very averse to such cruelty as he had treated them with, and had opposed his violation of their laws, and had thereby got the goodwill of the people. 1.108. Nor was he mistaken as to his expectations; for this woman kept the dominion, by the opinion that the people had of her piety; for she chiefly studied the ancient customs of her country, and cast those men out of the government that offended against their holy laws. 1.109. And as she had two sons by Alexander, she made Hyrcanus the elder high priest, on account of his age, as also, besides that, on account of his inactive temper, no way disposing him to disturb the public. But she retained the younger, Aristobulus, with her as a private person, by reason of the warmth of his temper. 1.110. 2. And now the Pharisees joined themselves to her, to assist her in the government. These are a certain sect of the Jews that appear more religious than others, and seem to interpret the laws more accurately. 1.111. Now, Alexandra hearkened to them to an extraordinary degree, as being herself a woman of great piety towards God. But these Pharisees artfully insinuated themselves into her favor by little and little, and became themselves the real administrators of the public affairs: they banished and reduced whom they pleased; they bound and loosed [men] at their pleasure; and, to say all at once, they had the enjoyment of the royal authority, whilst the expenses and the difficulties of it belonged to Alexandra. 1.112. She was a sagacious woman in the management of great affairs, and intent always upon gathering soldiers together; so that she increased the army the one half, and procured a great body of foreign troops, till her own nation became not only very powerful at home, but terrible also to foreign potentates, while she governed other people, and the Pharisees governed her. 1.113. 3. Accordingly, they themselves slew Diogenes, a person of figure, and one that had been a friend to Alexander; and accused him as having assisted the king with his advice, for crucifying the eight hundred men [before mentioned]. They also prevailed with Alexandra to put to death the rest of those who had irritated him against them. Now, she was so superstitious as to comply with their desires, and accordingly they slew whom they pleased themselves. 1.114. But the principal of those that were in danger fled to Aristobulus, who persuaded his mother to spare the men on account of their dignity, but to expel them out of the city, unless she took them to be innocent; so they were suffered to go unpunished, and were dispersed all over the country. 1.115. But when Alexandra sent out her army to Damascus, under pretense that Ptolemy was always oppressing that city, she got possession of it; nor did it make any considerable resistance. 1.116. She also prevailed with Tigranes, king of Armenia, who lay with his troops about Ptolemais, and besieged Cleopatra, by agreements and presents, to go away. Accordingly, Tigranes soon arose from the siege, by reason of those domestic tumults which happened upon Lucullus’s expedition into Armenia. 1.117. 4. In the meantime, Alexandra fell sick, and Aristobulus, her younger son, took hold of this opportunity, with his domestics, of which he had a great many, who were all of them his friends, on account of the warmth of their youth, and got possession of all the fortresses. He also used the sums of money he found in them to get together a number of mercenary soldiers, and made himself king; 1.118. and besides this, upon Hyrcanus’s complaint to his mother, she compassionated his case, and put Aristobulus’s wife and sons under restraint in Antonia, which was a fortress that joined to the north part of the temple. It was, as I have already said, of old called the Citadel; but afterwards got the name of Antonia, when Antony was lord [of the East], just as the other cities, Sebaste and Agrippias, had their names changed, and these given them from Sebastus and Agrippa. 1.119. But Alexandra died before she could punish Aristobulus for his disinheriting his brother, after she had reigned nine years. 1.203. And at the same time that he said this, he settled the affairs of the country by himself, because he saw that Hyrcanus was inactive, and not fit to manage the affairs of the kingdom. So he constituted his eldest son, Phasaelus, governor of Jerusalem, and of the parts about it; he also sent his next son, Herod, who was very young, with equal authority into Galilee. 1.204. 5. Now Herod was an active man, and soon found proper materials for his active spirit to work upon. As therefore he found that Hezekias, the head of the robbers, ran over the neighboring parts of Syria with a great band of men, he caught him and slew him, and many more of the robbers with him; 1.205. which exploit was chiefly grateful to the Syrians, insomuch that hymns were sung in Herod’s commendation, both in the villages and in the cities, as having procured their quietness, and having preserved what they possessed to them; on which occasion he became acquainted with Sextus Caesar, a kinsman of the great Caesar, and president of Syria. 1.206. A just emulation of his glorious actions excited Phasaelus also to imitate him. Accordingly, he procured the goodwill of the inhabitants of Jerusalem, by his own management of the city affairs, and did not abuse his power in any disagreeable manner; 1.207. whence it came to pass that the nation paid Antipater the respects that were due only to a king, and the honors they all yielded him were equal to the honors due to an absolute lord; yet did he not abate any part of that goodwill or fidelity which he owed to Hyrcanus. 1.208. 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209. These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.210. 7. Now Hyrcanus was, by degrees, inflamed with these discourses, and at length could bear no longer, but he summoned Herod to take his trial. Accordingly, by his father’s advice, and as soon as the affairs of Galilee would give him leave, he came up [to Jerusalem], when he had first placed garrisons in Galilee; however, he came with a sufficient body of soldiers, so many indeed that he might not appear to have with him an army able to overthrow Hyrcanus’s government, nor yet so few as to expose him to the insults of those that envied him. 1.211. However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod. 1.212. 8. But Herod, supposing that he had escaped punishment without the consent of the king, retired to Sextus, to Damascus, and got everything ready, in order not to obey him if he should summon him again; whereupon those that were evil-disposed irritated Hyrcanus, and told him that Herod was gone away in anger, and was prepared to make war upon him; and as the king believed what they said, he knew not what to do, since he saw his antagonist was stronger than he was himself. 1.648. 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city [Jerusalem], who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 1.649. There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country; 1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 1.651. 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. 1.652. This was presently told to the king’s captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. 1.653. And when he asked them, first of all, whether they had been so hardy as to cut down the golden eagle, they confessed they had done so; and when he asked them by whose command they had done it, they replied, at the command of the law of their country; and when he further asked them how they could be so joyful when they were to be put to death, they replied, because they should enjoy greater happiness after they were dead. 1.654. 4. At this the king was in such an extravagant passion, that he overcame his disease [for the time], and went out and spake to the people; wherein he made a terrible accusation against those men, as being guilty of sacrilege, and as making greater attempts under pretense of their law, and he thought they deserved to be punished as impious persons. 1.655. Whereupon the people were afraid lest a great number should be found guilty and desired that when he had first punished those that put them upon this work, and then those that were caught in it, he would leave off his anger as to the rest. With this the king complied, though not without difficulty, and ordered those that had let themselves down, together with their Rabbins, to be burnt alive, but delivered the rest that were caught to the proper officers to be put to death by them. 1.659. 6. He then returned back and came to Jericho, in such a melancholy state of body as almost threatened him with present death, when he proceeded to attempt a horrid wickedness; for he got together the most illustrious men of the whole Jewish nation, out of every village, into a place called the Hippodrome, and there shut them in. 1.660. He then called for his sister Salome, and her husband Alexas, and made this speech to them:—“I know well enough that the Jews will keep a festival upon my death; however, it is in my power to be mourned for on other accounts, and to have a splendid funeral, if you will but be subservient to my commands. Do you but take care to send soldiers to encompass these men that are now in custody, and slay them immediately upon my death, and then all Judea, and every family of them, will weep at it, whether they will or no.” 1.666. Now, before the soldiers knew of his death, Salome and her husband came out and dismissed those that were in bonds, whom the king had commanded to be slain, and told them that he had altered his mind, and would have every one of them sent to their own homes. When these men were gone, Salome, told the soldiers [the king was dead], and got them and the rest of the multitude together to an assembly, in the amphitheater at Jericho, 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. 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 3.307. 32. Nor did the Samaritans escape their share of misfortunes at this time; for they assembled themselves together upon the mountain called Gerizzim, which is with them a holy mountain, and there they remained; which collection of theirs, as well as the courageous minds they showed, could not but threaten somewhat of war; 3.308. nor were they rendered wiser by the miseries that had come upon their neighboring cities. They also, notwithstanding the great success the Romans had, marched on in an unreasonable manner, depending on their own weakness, and were disposed for any tumult upon its first appearance. 3.309. Vespasian therefore thought it best to prevent their motions, and to cut off the foundation of their attempts. For although all Samaria had ever garrisons settled among them, yet did the number of those that were come to Mount Gerizzim, and their conspiracy together, give ground for fear what they would be at; 3.310. he therefore sent thither Cerealis, the commander of the fifth legion, with six hundred horsemen, and three thousand footmen, 3.311. who did not think it safe to go up to the mountain, and give them battle, because many of the enemy were on the higher part of the ground; so he encompassed all the lower part of the mountain with his army, and watched them all that day. 3.312. Now it happened that the Samaritans, who were now destitute of water, were inflamed with a violent heat (for it was summer time, and the multitude had not provided themselves with necessaries), 3.313. insomuch that some of them died that very day with heat, while others of them preferred slavery before such a death as that was, and fled to the Romans, 3.314. by whom Cerealis understood that those which still staid there were very much broken by their misfortunes. So he went up to the mountain, and having placed his forces round about the enemy, he, in the first place, exhorted them to take the security of his right hand, and come to terms with him, and thereby save themselves; and assured them, that if they would lay down their arms, he would secure them from any harm; 3.315. but when he could not prevail with them, he fell upon them and slew them all, being in number eleven thousand and six hundred. This was done on the twenty-seventh day of the month Desius [Sivan]. And these were the calamities that befell the Samaritans at this time. 5.504. Titus began the wall from the camp of the Assyrians, where his own camp was pitched, and drew it down to the lower parts of Cenopolis; thence it went along the valley of Cedron, to the Mount of Olives; 5.505. it then bent towards the south, and encompassed the mountain as far as the rock called Peristereon, and that other hill which lies next to it, and is over the valley which reaches to Siloam; whence it bended again to the west, and went down to the valley of the Fountain,

54. Mishnah, Qiddushin, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 104, 105

55. Dio Chrysostom, Orations, 20.10 (1st cent. CE - missingth cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Spielman (2020), Jews and Entertainment in the Ancient World. 197

20.10. And I remember once seeing, while walking through the Hippodrome, many people on one spot and each one doing something different: one playing the flute, another dancing, another doing a juggler's trick, another reading a poem aloud, another singing, and another telling some story or myth; and yet not a single one of them prevented anyone else from attending to his own business and doing the work that he had in hand.

56. Theon Aelius, Exercises, 3.96 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 189

57. Mishnah, Yevamot, 6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud, anonymous layer of •babylonian talmud, narratives in Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 116

58. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •bavli (babylonian talmud), on academic setting Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 28; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n",

3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).",

59. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •babylonian talmud (bt) •babylonian talmud (bt), on john hyrcanus Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62, 205; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

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.",

60. Mishnah, Ketuvot, 1.3, 4.6, 5.6-5.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, exegetical methodology of •bavli (babylonian talmud), vs. yerushalmi •bavli (babylonian talmud), stammaitic reworking of •babylonian talmud, anonymous layer of Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 88; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 123; Rubenstein (2003), The Culture of the Babylonian Talmud. 103, 167

1.3. "הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה, וְקָטָן שֶׁבָּא עַל הַגְּדוֹלָה, וּמֻכַּת עֵץ, כְּתֻבָּתָן מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מֻכַּת עֵץ, כְּתֻבָּתָהּ מָנֶה: \n", 4.6. "הָאָב אֵינוֹ חַיָּב בִּמְזוֹנוֹת בִּתּוֹ. זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה, הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִזּוֹנוּ, מָה הַבָּנִים אֵינָן יוֹרְשִׁין אֶלָּא לְאַחַר מִיתַת הָאָב, אַף הַבָּנוֹת אֵינָן נִזּוֹנוֹת אֶלָּא לְאַחַר מִיתַת אֲבִיהֶן: \n", 5.6. "הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. בֵּית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים, שַׁבָּת אֶחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה, הַטַּיָּלִין, בְּכָל יוֹם. הַפּוֹעֲלִים, שְׁתַּיִם בַּשַּׁבָּת. הַחַמָּרִים, אַחַת בַּשַּׁבָּת. הַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר: \n", 5.7. "הַמּוֹרֶדֶת עַל בַּעְלָהּ, פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה טַרְפְּעִיקִין. עַד מָתַי הוּא פוֹחֵת, עַד כְּנֶגֶד כְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ, שֶׁמָּא תִפּוֹל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, גּוֹבֶה הֵימֶנָּה. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ, מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלֹשָׁה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה טַרְפְּעִיקִין: \n",

1.3. "When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh.", 4.6. "A father is not obligated to maintain his daughter. This exposition was made by Rabbi Elazar ben Azariah in front of the sages in the vineyard of Yavneh: “The sons shall inherit [their mother’s kethubah] and the daughters shall be maintained [out of their father’s estate” just as the sons do not inherit except after the death of their father, so the daughters are not maintained except after the death of their father.", 5.6. "A man forbade himself by vow from having intercourse with his wife: Beth Shammai says: two weeks; Beth Hillel says: one week. Students may go away to study Torah, without the permission [of their wives for a period of] thirty days; workers for one week. The times for conjugal duty prescribed in the torah are: For independent men, every day; For workers, twice a week; For donkey-drivers, once a week; For camel-drivers, once in thirty days; For sailors, once in six months. These are the words of Rabbi Eliezer.", 5.7. "If a wife rebels against her husband her ketubah is reduced by seven denarii a week. Rabbi Judah says: seven tropaics. How long does he continue to reduce? Until the amount of her ketubah. Rabbi Yose says: he may continue to reduce, and if she receives an inheritance he may collect from it. Similarly, if a husband rebels against his wife, an addition of three denarii a week is made to her ketubah. Rabbi Judah said: three tropaics.",

61. Mishnah, Negaim, 14.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, historicity of Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163

14.13. "שְׁנֵי מְצֹרָעִים שֶׁנִּתְעָרְבוּ קָרְבְּנוֹתֵיהֶם, קָרַב קָרְבָּנוֹ שֶׁל אַחַד מֵהֶם, וּמֵת אַחַד מֵהֶם, זוֹ שֶׁשָּׁאֲלוּ אַנְשֵׁי אֲלֶכְּסַנְדְּרִיָּא אֶת רַבִּי יְהוֹשֻׁעַ. אָמַר לָהֶם, יִכְתֹּב נְכָסָיו לְאַחֵר וְיָבִיא קָרְבַּן עָנִי: \n",

14.13. "If the sacrifices of two metzoraim were mixed up and after the sacrifice of one of them had been offered one of the metzoraim died: this is what the men of Alexandria asked of Rabbi Joshua. He answered them: let him assign his possessions to another person, and bring the poor man's sacrifice.",

62. Seneca The Younger, Letters, 104.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexander the great, in the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 219

63. Plutarch, Placita Philosophorum (874D-911C), None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 99, 101

64. Plutarch, Alexander The Great, 11.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 201, 202, 203

11.4. προσμίξας δὲ ταῖς Θήβαις καὶ διδοὺς ἔτι τῶν πεπραγμένων μετάνοιαν ἐξῄτει Φοίνικα καὶ Προθύτην, καὶ τοῖς μεταβαλλομένοις πρὸς αὐτὸν ἄδειαν ἐκήρυττε. τῶν δὲ Θηβαίων ἀντεξαιτούντων μὲν παρʼ αὐτοῦ Φιλώταν καὶ Ἀντίπατρον, κηρυττόντων δὲ τοὺς τὴν Ἑλλάδα βουλομένους συνελευθεροῦν τάττεσθαι μετʼ αὐτῶν, οὕτως ἔτρεψε τοὺς Μακεδόνας πρὸς πόλεμον.

11.4. Arrived before Thebes, In September, 335 B.C. Plutarch makes no mention of a previous expedition of Alexander into Southern Greece, immediately after Philip’s death, when he received the submission of all the Greek states except Sparta, and was made commander-in-chief of the expedition against Persia, in Philip’s place. See Arrian, Anab. i. 1. and wishing to give her still a chance to repent of what she had done, he merely demanded the surrender of Phoenix and Prothytes, and proclaimed an amnesty for those who came over to his side. But the Thebans made a counter-demand that he should surrender to them Philotas and Antipater, and made a counter-proclamation that all who wished to help in setting Greece free should range themselves with them; and so Alexander set his Macedonians to the work of war.

65. Mishnah, Avot, 1.1, 1.10, 1.16, 2.9, 3.1, 3.9-3.10, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian •alexander the great, in the babylonian talmud •talmud, babylonian, attitudes of, toward earthly striving •talmud, babylonian, language switching in •babylonian talmud •ashmedai (asmodeus), portrayal of, as a holy man, in the babylonian talmud •jesus, in the babylonian talmud Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 73; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 210, 220; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 1.10. "שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: \n", 1.16. "רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק, וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת: \n", 2.9. "אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם. אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לז) לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם:", 3.1. "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:", 3.9. "רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת:", 3.10. "הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:", 4.1. "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n",

1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 1.10. "Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.", 1.16. "Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.", 2.9. "He [Rabban Yoha] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yoha] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yoha] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yoha] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.", 3.1. "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.", 3.9. "Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.", 3.10. "He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.", 4.1. "Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).",

66. Mishnah, Bava Metzia, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kings, sasanian, portrayals of, in the babylonian talmud •loanwords, iranian, in the babylonian talmud Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 83

10.6. "שְׁתֵּי גִנּוֹת זוֹ עַל גַּב זוֹ וְהַיָּרָק בֵּינְתַיִם, רַבִּי מֵאִיר אוֹמֵר, שֶׁל עֶלְיוֹן. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל תַּחְתּוֹן. אָמַר רַבִּי מֵאִיר, אִם יִרְצֶה הָעֶלְיוֹן לִקַּח אֶת עֲפָרוֹ אֵין כָּאן יָרָק. אָמַר רַבִּי יְהוּדָה, אִם יִרְצֶה הַתַּחְתּוֹן לְמַלְּאוֹת אֶת גִּנָּתוֹ אֵין כָּאן יָרָק. אָמַר רַבִּי מֵאִיר, מֵאַחַר שֶׁשְּׁנֵיהֶן יְכוֹלִין לִמְחוֹת זֶה עַל זֶה, רוֹאִין מֵהֵיכָן יָרָק זֶה חָי. אָמַר רַבִּי שִׁמְעוֹן, כָּל שֶׁהָעֶלְיוֹן יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטֹּל, הֲרֵי הוּא שֶׁלּוֹ, וְהַשְּׁאָר שֶׁל תַּחְתּוֹן: \n",

10.6. "If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.",

67. Suetonius, Nero, 12.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33

68. Mishnah, Bava Qamma, 3.4, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, historicity of •talmud, babylonian Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 185; Spielman (2020), Jews and Entertainment in the Ancient World. 162

3.4. "שְׁנֵי קַדָּרִין שֶׁהָיוּ מְהַלְּכִין זֶה אַחַר זֶה, וְנִתְקַל הָרִאשׁוֹן וְנָפַל, וְנִתְקַל הַשֵּׁנִי בָּרִאשׁוֹן, הָרִאשׁוֹן חַיָּב בְּנִזְקֵי שֵׁנִי: \n", 4.4. "שׁוֹר שֶׁל פִּקֵּחַ שֶׁנָּגַח שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. וְשֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, שֶׁנָּגַח שׁוֹר שֶׁל פִּקֵּחַ, פָּטוּר. שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁנָּגַח, בֵּית דִּין מַעֲמִידִין לָהֶן אַפּוֹטְרוֹפּוֹס וּמְעִידִין לָהֶן בִּפְנֵי אַפּוֹטְרוֹפּוֹס. נִתְפַּקַּח הַחֵרֵשׁ, נִשְׁתַּפָּה הַשּׁוֹטֶה וְהִגְדִּיל הַקָּטָן, חָזַר לְתַמּוּתוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, הֲרֵי הוּא בְחֶזְקָתוֹ. שׁוֹר הָאִצְטָדִין אֵינוֹ חַיָּב מִיתָה, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגַּח, וְלֹא שֶׁיַּגִּיחוּהוּ: \n",

3.4. "Two pot-sellers were walking one behind the other and the first stumbled and fell, and the second fell on the first, the first one is liable for the injury caused to the second.", 4.4. "[If] an ox of a person of sound senses gored the ox of a deaf-mute, an insane person, or a minor, [its owner] is obligated. [If] an ox of a deaf-mute, an insane person or a minor, gored the ox of a person of sound senses, [its owner] is exempt. [If] an ox a deaf-mute, an insane person or a minor gored, the court appoints a guardian over them, and [their oxen] are testified against in the presence of the guardian. [If] the deaf-mute became of sound senses, or the insane person recovered his reason, or the minor came of age, [the ox] is thereupon deemed harmless once more, according to Rabbi Meir. Rabbi Yose says, “It remains as it was before.” An ox from the stadium is not liable to be put to death, as it says, “When it will gore” (Exodus 21:28), and not “When others cause it to gore.”",

69. Mishnah, Niddah, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •bavli (babylonian talmud), editorial layers Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105

4.3. "דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִים. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב, שֶׁהִיא מְטַמְּאָה לַח וְיָבֵשׁ: \n",

4.3. "The blood of a Gentile and the clean blood of a metzoraat (a woman with scale disease): Bet Shammai declares clean. And Bet Hillel holds that it is like her spittle or her urine. The blood of a woman after childbirth who did not immerse [in a mikveh]: Bet Shammai says it is like her spittle or her urine, But Bet Hillel says: it conveys uncleanness both when wet and when dry. They agree that if she gave birth while in zivah, it conveys uncleanness both when wet and when dry.",

70. Mishnah, Bikkurim, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud (bavli), koy in Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 124

2.8. "כּוֹי, יֶשׁ בּוֹ דְרָכִים שָׁוֶה לַחַיָּה, וְיֶשׁ בּוֹ דְרָכִים שָׁוֶה לַבְּהֵמָה, וְיֶשׁ בּוֹ דְרָכִים שָׁוֶה לַבְּהֵמָה וְלַחַיָּה, וְיֶשׁ בּוֹ דְרָכִים שֶׁאֵינוֹ שָׁוֶה לֹא לַבְּהֵמָה וְלֹא לַחַיָּה: \n",

2.8. "A koy is in some ways like a wild animal (hayyah); in some ways it is like a domesticated animal (behemah); in some ways it is like both a behemah and a hayyah, and in some ways it is like neither a behemah nor a hayyah.",

71. Mishnah, Eruvin, 2.1, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and diet •talmud, babylonian, in its iranian context, past studies on •yosef, rav, connection to persians, in the babylonian talmud •loanwords, iranian, in the babylonian talmud Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 47; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 43

2.1. "עוֹשִׂין פַּסִּין לַבֵּירָאוֹת אַרְבָּעָה דְיוּמְדִין, נִרְאִין כִּשְׁמֹנָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, שְׁמֹנָה, נִרְאִין כִּשְׁנֵים עָשָׂר, אַרְבָּעָה דְיוּמְדִין וְאַרְבָּעָה פְשׁוּטִין. גָּבְהָן עֲשָׂרָה טְפָחִים, וְרָחְבָּן שִׁשָּׁה, וְעָבְיָן כָּל שֶׁהוּא, וּבֵינֵיהֶן כִּמְלֹא שְׁתֵּי רְבָקוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ בָּקָר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל אַרְבַּע אַרְבַּע, קְשׁוּרוֹת וְלֹא מֻתָּרוֹת, אַחַת נִכְנֶסֶת וְאַחַת יוֹצֵאת: \n", 3.1. "בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִים, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. וְהַכֹּל נִקָּח בְּכֶסֶף מַעֲשֵׂר, חוּץ מִן הַמַּיִם וּמִן הַמֶּלַח. הַנּוֹדֵר מִן הַמָּזוֹן, מֻתָּר בְּמַיִם וּבְמֶלַח. מְעָרְבִין לְנָזִיר בְּיַיִן וּלְיִשְׂרָאֵל בִּתְרוּמָה. סוּמְכוֹס אוֹמֵר, בְּחֻלִּין. וּלְכֹהֵן בְּבֵית הַפְּרָס. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ בְּבֵית הַקְּבָרוֹת, מִפְּנֵי שֶׁיָּכוֹל לֵילֵךְ לָחוֹץ וְלֶאֱכֹל: \n",

2.1. "They may make posts for wells, [by setting up] four corner-pieces that have the appearance of eight [single posts], the words of Rabbi Judah. Rabbi Meir says: eight that have the appearance of twelve, four corner-pieces and four single [posts]. Their height must be ten handbreadths, their width six, and their thickness [may be] of any size whatsoever. Between them [there may be] as much [space as to admit] two teams of three oxen each, the words of Rabbi Meir. Rabbi Judah says: [two teams] of four [oxen each] . [These teams being] tied together and not untied, [enough for] one to enter while the other goes out.", 3.1. "With all [kinds of food] they may make an ‘eruv and a shittuf, except water and salt. And all [kinds of food] may be purchased with money of the second tithe, except water and salt. One who vowed to abstain from food is allowed [to consume] both water and salt. An eruv may be prepared for a nazirite with wine and for an Israelite with terumah, But Symmachus says: with unconsecrated produce only. [An eruv may be prepared] for a priest in a bet hapras. Rabbi Judah says: even in a cemetary, because he can put up a partition and thus enter [the area] and eat [his eruv].",

72. Mishnah, Gittin, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •achaemenids, portrayals of, in the babylonian talmud, in comparison to rome •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and the biblical origins of persia •divorce deeds, in the babylonian talmud Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 69

8.5. "כָּתַב לְשׁוּם מַלְכוּת שְׁאֵינָהּ הוֹגֶנֶת, לְשׁוּם מַלְכוּת מָדַי, לְשׁוּם מַלְכוּת יָוָן, לְבִנְיַן הַבַּיִת, לְחֻרְבַּן הַבַּיִת, הָיָה בַמִּזְרָח וְכָתַב בַּמַּעֲרָב, בַּמַּעֲרָב וְכָתַב בַּמִּזְרָח, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה, וְאֵין לָהּ לֹא כְתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסֶלֶת מִן הַכְּהֻנָּה. בַּת לֵוִי, מִן הַמַּעֲשֵׂר. בַּת כֹּהֵן, מִן הַתְּרוּמָה. וְאֵין יוֹרְשָׁיו שֶׁל זֶה וְיוֹרְשָׁיו שֶׁל זֶה יוֹרְשִׁין כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. שִׁנָּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: \n",

8.5. "If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.",

73. Mishnah, Hagigah, 1.8, 2.1-2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian •babylonian talmud, anonymous layer of •babylonian talmud Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 383; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 108; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

1.8. "הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה: \n", 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", 2.2. "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: \n",

1.8. "[The laws concerning] the dissolution of vows hover in the air and have nothing to rest on. The laws concerning Shabbat, hagigot, and trespassing are as mountains hanging by a hair, for they have scant scriptural basis but many halakhot. [The laws concerning] civil cases and [Temple] worship, purity and impurity, and the forbidden relations have what to rest on, and they that are the essentials of the Torah.", 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", 2.2. "Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.",

74. Mishnah, Hulin, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, anonymous voice of Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 42

1.2. "הַשּׁוֹחֵט בְּמַגַּל יָד, בְּצוֹר, וּבְקָנֶה, שְׁחִיטָתוֹ כְשֵׁרָה. הַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין, וּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, וְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין. הַשּׁוֹחֵט בְּמַגַּל קָצִיר בְּדֶרֶךְ הֲלִיכָתָהּ, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, הֲרֵי הִיא כְסַכִּין: \n",

1.2. "If one slaughtered with [the smooth edge of] a hand sickle, with a flint or with a reed, the slaughtering is valid. All may slaughter; at all times one may slaughter; and with any implement one may slaughter, except a scythe, a saw, teeth or a finger nail, since these strangle. One who slaughtered with a scythe, moving it forward only: Bet Shammai declare it invalid, But Bet Hillel declare it valid. If the teeth of the scythe were filed away it is regarded as an ordinary knife.",

75. Mishnah, Yoma, 1.4, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud (bt) •talmud, babylonian, incorporation of non- rabbinic material into •talmud, babylonian, redaction of Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 177; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 193

1.4. "כָּל שִׁבְעַת הַיָּמִים לֹא הָיוּ מוֹנְעִין מִמֶּנּוּ מַאֲכָל וּמִשְׁתֶּה, עֶרֶב יוֹם הַכִּפּוּרִים עִם חֲשֵׁכָה, לֹא הָיוּ מַנִּיחִים אוֹתוֹ לֶאֱכֹל הַרְבֵּה, מִפְּנֵי שֶׁהַמַּאֲכָל מֵבִיא אֶת הַשֵּׁנָה: \n", 8.8. "חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר: \n",

1.4. "All seven days they did not withhold food or drink from him. On the eve of Yom HaKippurim near nightfall they would not let him eat much because food brings about sleep.", 8.8. "The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement.",

76. Mishnah, Maaser Sheni, 1.2, 5.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian •babylonian talmud •babylonian talmud (bt) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 104; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 205; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

1.2. "מַעְשַׂר בְּהֵמָה, אֵין מוֹכְרִין אוֹתוֹ תָּמִים חַי, וְלֹא בַעַל מוּם חַי וְשָׁחוּט, וְאֵין מְקַדְּשִׁין בּוֹ הָאִשָּׁה. הַבְּכוֹר מוֹכְרִין אוֹתוֹ תָּמִים חַי, וּבַעַל מוּם חַי וְשָׁחוּט, וּמְקַדְּשִׁין בּוֹ הָאִשָּׁה. אֵין מְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן, וְלֹא עַל הַמַּטְבֵּעַ שֶׁאֵינוֹ יוֹצֵא, וְלֹא עַל הַמָּעוֹת שֶׁאֵינָן בִּרְשׁוּתוֹ: \n", 5.15. "יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיוֹת הַמַּעֲשֵׂר. אַף הוּא בִּטֵּל אֶת הַמְעוֹרְרִים, וְאֶת הַנּוֹקְפִים. וְעַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלָיִם, וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמָאי: \n",

77. Mishnah, Menachot, 11.17, 13.18-13.21 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •bavli (babylonian talmud), wives as obstacles in •babylonian talmud (bt) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 193; Rubenstein (2003), The Culture of the Babylonian Talmud. 121

78. Mishnah, Berachot, 4.1, 5.5, 8.1, 9.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 90, 163; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 29; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

4.1. "תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:", 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", 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: \n", 9.2. "עַל הַזִּיקִין, וְעַל הַזְּוָעוֹת, וְעַל הַבְּרָקִים, וְעַל הָרְעָמִים, וְעַל הָרוּחוֹת, אוֹמֵר בָּרוּךְ שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם. עַל הֶהָרִים, וְעַל הַגְּבָעוֹת, וְעַל הַיַּמִּים, וְעַל הַנְּהָרוֹת, וְעַל הַמִּדְבָּרוֹת, אוֹמֵר בָּרוּךְ עוֹשֵׂה מַעֲשֵׂה בְרֵאשִׁית. רַבִּי יְהוּדָה אוֹמֵר, הָרוֹאֶה אֶת הַיָּם הַגָּדוֹל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה אֶת הַיָּם הַגָּדוֹל, בִּזְמַן שֶׁרוֹאֶה אוֹתוֹ לִפְרָקִים. עַל הַגְּשָׁמִים וְעַל הַבְּשׂוֹרוֹת הַטּוֹבוֹת אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב, וְעַל שְׁמוּעוֹת רָעוֹת אוֹמֵר בָּרוּךְ דַּיַּן הָאֱמֶת: \n",

4.1. "The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.", 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", 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.", 9.2. "[On witnessing] comets, earthquakes, thunder, or windy storms one says, “Blessed be He whose strength and might fill the world.” [On seeing] mountains, hills, seas, rivers or deserts one says, “Blessed be He who made creation.” Rabbi Judah says: one who sees the Great Sea should say, “Blessed be He who made the Great Sea,” if he sees it at intervals. For rain and for good news one says, “Blessed be He that is good and grants good.” For bad news one says, “Blessed be the true judge.”",

79. Mishnah, Zevahim, 11.16 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud (bt) Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 193

80. Tosefta, Avodah Zarah, a b c d\n0 4(5).8 4(5).8 4(5) 8\n1 4.8 4.8 4 8\n2 3.9 3.9 3 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 196, 197, 198

81. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •babylonian talmud (bt) •babylonian talmud (bt), on john hyrcanus Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62, 205; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n",

4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.",

82. Mishnah, Shekalim, 5.3-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246

5.3. "אַרְבָּעָה חוֹתָמוֹת הָיוּ בַּמִּקְדָּשׁ, וְכָתוּב עֲלֵיהֶן, עֵגֶל, זָכָר, גְּדִי, חוֹטֵא. בֶּן עַזַּאי אוֹמֵר, חֲמִשָּׁה הָיוּ, וַאֲרָמִית כָּתוּב עֲלֵיהֶן, עֵגֶל, זָכָר, גְּדִי, חוֹטֵא דַּל, וְחוֹטֵא עָשִׁיר. עֵגֶל מְשַׁמֵּשׁ עִם נִסְכֵּי בָּקָר גְּדוֹלִים וּקְטַנִּים, זְכָרִים וּנְקֵבוֹת. גְּדִי מְשַׁמֵּשׁ עִם נִסְכֵּי צֹאן גְּדוֹלִים וּקְטַנִּים, זְכָרִים וּנְקֵבוֹת, חוּץ מִשֶּׁל אֵילִים. זָכָר מְשַׁמֵּשׁ עִם נִסְכֵּי אֵילִים בִּלְבָד. חוֹטֵא מְשַׁמֵּשׁ עִם נִסְכֵּי שָׁלשׁ בְּהֵמוֹת שֶׁל מְצוֹרָעִין: \n", 5.4. "מִי שֶׁהוּא מְבַקֵּשׁ נְסָכִים הוֹלֵךְ לוֹ אֵצֶל יוֹחָנָן שֶׁהוּא מְמֻנֶּה עַל הַחוֹתָמוֹת, נוֹתֵן לוֹ מָעוֹת וּמְקַבֵּל מִמֶּנּוּ חוֹתָם. בָּא לוֹ אֵצֶל אֲחִיָּה שֶׁהוּא מְמֻנֶּה עַל הַנְּסָכִים, וְנוֹתֵן לוֹ חוֹתָם וּמְקַבֵּל מִמֶּנּוּ נְסָכִים. וְלָעֶרֶב בָּאִין זֶה אֵצֶל זֶה, וַאֲחִיָּה מוֹצִיא אֶת הַחוֹתָמוֹת וּמְקַבֵּל כְּנֶגְדָּן מָעוֹת. וְאִם הוֹתִירוּ הוֹתִירוּ לַהֶקְדֵּשׁ. וְאִם פָּחָתוּ, הָיָה מְשַׁלֵּם יוֹחָנָן מִבֵּיתוֹ, שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה: \n",

5.3. "There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers.", 5.4. "If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand.",

83. Tosefta, Shabbat, 15.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Spielman (2020), Jews and Entertainment in the Ancient World. 168

84. Tosefta, Sotah, 3.10, 5.9, 7.9, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud •bavli (babylonian talmud), parallels to •babylonian talmud (bt), on john hyrcanus Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 144; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 62; Rubenstein (2003), The Culture of the Babylonian Talmud. 174; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

7.9. "קורא מתחלה (דברים א׳:א׳) אלה הדברים עד שמע והיה אם שמוע תשמעו עשר תעשר וכי תכלה לעשר רבי אומר לא היה צריך להתחיל מראש הספר אלא שמע והיה אם שמוע [תשמעו] עשר תעשר וכי תכלה לעשר ופרשת המלך עד שגומר את כולה ודרשיות נדרשות בה וגו' עד סוף (דברים כ׳:ד׳) כי ה' אלהיכם ההולך עמכם זה השם שנתון בארון שנאמר (במדבר ל״א:ו׳) וישלח אותם משה אלף למטה לצבא אותם ואת פינחס מגיד שפינחס משוח מלחמה וכלי הקדש זה הארון שנאמר (במדבר ד׳:כ׳) ולא יבאו לראות כבלע וגו' וי\"א אלו בגדי כהונה שנאמר (שמות כ״ט:כ״ט) ובגדי הקדש וגו' ר' יהודה בן לקיש אומר שני ארונות היו אחד שיוצא עמהן למלחמה ואחד ששרוי עמהן במחנה זה שיוצא עמהן למלחמה היה בו ס\"ת שנאמר (במדבר י׳:ל״ג) וארון ברית ה' נוסע לפניהם וגו' וזה ששרוי [עמהן] במחנה זה שהיה בו שברי לוחות שנא' (במדבר י״ד:מ״ד) וארון ברית ה' ומשה לא משו מן המחנה.", 13.1. "עד ימיו היה פטיש מכה בירושלים בחולו של מועד אף הוא גזר על הודאי וביטל את הדמאי לפי ששלח [לכל עיירות ישראל מצאן שאין מפרישין אלא תרומה גדולה בלבד מעשר ראשון ומעשר שני מקצתן מפרישין ומקצתן אין מפרישין אמר להם יוחנן כהן גדול הואיל ותרומה גדולה עון מיתה ותרומת מעשר טבל עון מיתה יהא אדם קורא שם לתרומה תרומת מעשר ונותנן לכהן ומעשר שני מחללו על המעות והשאר מעשר ומעשר עני] המוציא מחבירו עליו הראיה. ", 13.1. "משנבנה בית ראשון נגנז אוהל מועד ונגנז עמו [קרסיו] קרשיו ובריחיו ועמודיו ואדניו [ואעפ\"כ] שלא היו משתמשין אלא בשלחן שעשה משה ומנורה שעשה משה לא היתה צריכה שמן המשחה שקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא.",

85. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 224

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].",

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. ",

86. Tosefta, Taanit, 1.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tsedaqah/tzdaka, as charity in the babylonian talmud Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 185

1.7. "רשב\"א משום ר\"מ וכן היה רבי דוסא אומר כדבריו חצי תשרי מרחשון וחצי כסלו זרע חצי כסלו וטבת [וחצי שבט] חורף חצי שבט ואדר וחצי ניסן קור חצי ניסן אייר וחצי סיון קציר חצי סיון תמוז וחצי אב קיץ חצי אב אלול וחצי תשרי חום רבי יהודה היה מונה ממרחשון ר\"ש מונה מתשרי."

87. Pliny The Elder, Natural History, 2.5.23, 36.42.121 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 198

88. Tosefta, Qiddushin, 47 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 104

89. Ps.-Philo, Biblical Antiquities, 9.2-9.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud, redaction of aggadic cycles •babylonian talmud, reworking in Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 204

90. Arrian, Anabasis of Alexander, 1.2, 1.7.7-1.7.11, 1.8.1-1.8.2, 1.8.8, 4.7.5, 4.9.1, 6.12.1-6.12.3, 6.13.4, 7.2.1-7.2.4, 7.3.4, 7.19.6, 7.28.1-7.28.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203

1.7.11. ἔνθα δὴ τῶν Θηβαίων οἱ μὲν τὰ βέλτιστα ἐς τὸ κοινὸν γιγνώσκοντες ἐξελθεῖν ὥρμηντο παρʼ Ἀλέξανδρον καὶ εὑρέσθαι συγγνώμην τῷ πλήθει τῶν Θηβαίων τῆς ἀποστάσεως· οἱ φυγάδες δὲ καὶ ὅσοι τοὺς φυγάδας ἐπικεκλημένοι ἦσαν, οὐδενὸς φιλανθρώπου τυχεῖν ἂν παρʼ Ἀλεξάνδρου ἀξιοῦντες, ἄλλως τε καὶ βοιωταρχοῦντες ἔστιν οἳ αὐτῶν, παντάπασιν ἐνῆγον τὸ πλῆθος ἐς τὸν πόλεμον. Ἀλέξανδρος δὲ οὐδʼ ὣς τῇ πόλει προσέβαλλεν.

91. Mishnah, Avodah Zarah, 5.5, 5.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud •kings, sasanian, portrayals of, in the babylonian talmud Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 302; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 91

5.5. "הָיָה אוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן וְהִנִּיחַ לְגִינָה עַל הַשֻּׁלְחָן, וּלְגִינָה עַל הַדֻּלְבְּקִי, וְהִנִּיחוֹ וְיָצָא, מַה שֶּׁעַל הַשֻּׁלְחָן, אָסוּר. וּמַה שֶּׁעַל הַדֻּלְבְּקִי, מֻתָּר. וְאִם אָמַר לוֹ הֱוֵי מוֹזֵג וְשׁוֹתֶה, אַף שֶׁעַל הַדֻּלְבְּקִי אָסוּר. חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n", 5.12. "הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי, אֶת שֶׁדַּרְכּוֹ לְהַטְבִּיל, יַטְבִּיל. לְהַגְעִיל, יַגְעִיל. לְלַבֵּן בָּאוּר, יְלַבֵּן בָּאוּר. הַשַּׁפּוּד וְהָאַסְכְּלָה, מְלַבְּנָן בָּאוּר. הַסַּכִּין, שָׁפָהּ וְהִיא טְהוֹרָה: \n",

5.5. "If [a Jew] was eating with [a non-Jew] at a table and set some flasks upon the table and others upon a side-table and leaving them there went out, what is upon the table is prohibited and what is upon the side-table is permitted. And should he have said to him, “mix [some of the wine with water] and drink,” even what is upon the side-table is prohibited. Opened casks are prohibited, and the closed ones are permitted [except when he was absent a length of time] sufficient for [the non-Jew] to open it, put a new stopper on and [the new stopper] to become dry.", 5.12. "If [a Jew] purchases cooking-utensils from a non-Jew, those which are customarily used with cold liquids, he must immerse; Those which are customarily used with hot liquids, he must be dip in boiling water; Those which are customarily made white-hot in the fire, he must make white-hot in the fire. A spit and grill must be made white-hot, But a knife may be polished and is then ritually clean.",

92. Martial, Epigrams, 3.68, 7.6, 12.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud •talmud, babylonian Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33, 212; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 415

93. Martial, Epigrams, 3.68, 7.6, 12.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud •talmud, babylonian Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33, 212; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 415

94. Juvenal, Satires, 11.150-11.161 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 214

95. Josephus Flavius, Life, 74 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylonian talmud Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 198

96. Artemidorus, Oneirocritica, 1.42 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Spielman (2020), Jews and Entertainment in the Ancient World. 197

97. Tosefta, Kiddushin, 47 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 104

98. Tosefta, Sanhedrin, 2.6, 8.2-8.9, 11.5, 13.2, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud •bavli (babylonian talmud), editorial layers •bavli (babylonian talmud), vs. yerushalmi •minim stories, in the babylonian talmud, historicity of •talmud, babylonian Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Rubenstein (2003), The Culture of the Babylonian Talmud. 175; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 45, 173; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

2.6. "אין מעברין את השנה מפני הטומאה רבי יהודה אומר מעברין את השנה מפני הטומאה אמר רבי יהודה מעשה בחזקיה המלך שעיבר את השנה מפני הטומאה שנאמר (דברי הימים ב ל׳:י״ח) כי מרבית העם רבת מאפרים ומנשה יששכר וזבולון לא הטהרו וגו' ר\"ש אומר אם לעבר אותה מפני הטומאה כבר מעוברת היא אלא עבר ניסן בניסן ואין מעברין אלא אדר ר\"ש בן יהודה אומר משום ר\"ש אף מפני שהעשו את הצבור לעשות פסח שני אין מעברין את השנה אא\"כ היתה צריכה מעברין אותו מפני הצרכים ומפני הדרכים מפני התנורין ומפני הגליות שלא יצאו ממקומם אבל אין מעברין אותה לא מפני הצנה ולא מפני השלגים ולא מפני הגליות שעלו ועדיין לא הגיעו וכולן סעד לשנה ואם עברוה הרי זו מעוברת אין מעברין את השנה אלא ביהודה ואם עברוה בגליל הרי זו מעוברת העיד חנינא איש אונו לפני ר\"ג שאין מעברין את השנה אלא ביהודה ואם עברוה בגליל שהיא מעוברת ומעברין את השנה כל אדר שבראשונה היו אומרים אין מעברין אלא עד הפורים עד שבאו ר' יהושע ור' פפייס והעידו שכל אדר ואדר כשר לעבר רשב\"ג ור' אלעזר בן ר' צדוק אומרים אין מעברין את השנה ואין עושין כל צרכי צבור אלא על תנאי כדי שיקבלו רוב הצבור עליהם.", 8.2. "כיצד אומר שמא תאמר ראינוהו שרץ אחר חברו וסייף בידו נכנס מפניו לחנות נכנס אחריו לחנות ונכנסנו אחריו ומצאנהו הרוג וסייף ביד הרוצח ומטונף דם שמא תאמרו אם לאו מי הרגו אמר שמעון בן שטח אראה בנחמה אם לא ראיתי אחד שרץ אחר חברו וסייף בידו נכנס מפניו לחורבה ונכנס אחריו ונכנסתי אחריו ומצאתיהו הרוג והסייף ביד הרוצח והטיף דם נמתי לו רשע מי הרגו לזה אראה בנחמה אם לא או אני או אתה הרגנוהו אבל מה אעשה לך דאין דינך מסור בידי שהרי אמרה תורה (דברים י״ט:ט״ו) על פי שני עדים או על פי שלשה עדים יומת המת אלא יודע מחשבות הוא יפרע מאותו האיש לא זז משם עד שנשכו נחש ומת.", 8.3. "אדם נברא יחידי בעולם ולמה נברא יחידי בעולם שלא יהו צדיקים אומרים אנו בניו של צדיק ושלא יהו רשעים אומרים אנו בניו של רשע ד\"א למה נברא יחידי שלא יהו משפחות מתגרות זו בזו ומה עכשיו שנברא יחידי מתגרות זו בזו אילו נברא שנים על אחת כמה וכמה ד\"א למה נברא יחידי מפני הגזלנין והחמסנין ומה עכשיו שנברא יחידי גזלנין וחמסנין אילו נברא שנים על אחת כמה וכמה דבר אחר למה נברא יחידי להגיד גדולתו של מלך מלכי המלכים הקב\"ה שבחותם אחד ברא את כל העולם כולו ומחותם אחד יצאו חותמות הרבה שנאמר (איוב ל״ח:י״ד) תתהפך כחומר חותם וגו' מפני מה אין פרצופותיהן דומות זו לזו מפני הרמאים שלא יהא כל אחד ואחד קופץ בתוך שדה חבירו ובא על אשת איש שנאמר (שם) וימנע מרשעים אורם וגו' רבי מאיר אומר שינה מקום מראה פנים דעת וקול מראה פנים ודעת מפני החמסנין והגזלנין קול מפני הערוה.", 8.4. "אדם נברא בע\"ש ולמה נברא באחרונה שאם תזוח דעתו עליו אומר לו יתוש קדמך במעשה בראשית דבר אחר כדי שיכנס למצוה מיד דבר אחר כדי שיכנס לסעודה מיד משלו משל למה הדבר דומה למלך בשר ודם שבנה פלטרין וחצבה והתקין סעודה ואח\"כ זימן האורחים וכה\"א (משלי ט׳:א׳) חכמת נשים בנתה ביתה חצבה עמודיה שבעה חכמת נשים בנתה ביתה זהו מלך מלכי המלכים הקב\"ה שבנה כל העולם כולו בחכמה חצבה עמודיה שבעה אלו ז' ימי בראשית טבחה טבחה מסכה יינה אלו ימים ונהרות ומדברות ושאר כל צרכי עולם ואח\"כ שלחה נערותיה תקרא זה אדם וחוה. ", 11.5. "הבא במחתרת אם בא להרוג מצילין אותו בנפשו ליטול ממון אין מצילין אותו בנפשו ספק בא להרוג וספק בא ליטול ממון אין מצילין שנאמר (שמות כ״ב:ב׳) אם זרחה השמש עליו דמים לו וכי עליו בלבד חמה זורחת והלא על כל העולם כולו היא זורחת אלא מה זריחת השמש שהוא שלום לעולם אף זה כל זמן שאתה יודע שיש שלום הימנו בין ביום בין בלילה אין מצילין אותו בנפשו וכל זמן שאין אתה יודע שאין שלום הימנו בין ביום ובין בלילה מצילין אותו בנפשו יותר על כן אמר רבי אליעזר בן יעקב היו שם כדי יין וכדי שמן ושברן בשעה שהוא חתר חייב. הרודף אחר חבירו מצילין אותו בנפשו כיצד מצילין אותו בנפשו קוטע אחד מאבריו אם אין יכול לעמוד בו מקדים והורגו הרודף אחר הזכור בין בבית ובין בשדה מצילין אותו בנפשו אחר נערה המאורסה בין בבית ובין בשדה מצילין אותה בנפשו אחד נערה מאורסה ואחד כל עריות שבתורה מצילין אותן בנפשו אבל אם היתה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט אין מצילין אותה בנפשו ושנעבד בה עבירה אין מצילין אותה בנפשו ואם יש להן מושיעין אין מצילין אותן בנפשו ר' יהודה אומר אם אמרה הניחו לו מצילין אותה בנפשו ומפני מה מצילין אותן בנפשו שאם היו מוחין בידם באים על עסקי נפשותם ר\"א בר צדוק אומר העובד ע\"ז מצילין אותו בנפשו. ",

8.4. "... should a person/adam be overbearing, they say to him, the mosquito preceded you.\n",

99. Tosefta, Horayot, 2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, historicity of Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163

2.5. "הוא ואביו ורבו עומדין בשבי הוא קודם לרבו ורבו קודם לאביו ואמו קודמת לכל אדם איזהו רבו רבו שלמדו תורה לא שלמדו אומנות ואיזה זה שפתח לו תחלה ר' מאיר אומר רבו שלמדו חכמה לא רבו שלמדו תורה ר' יהודה אומר כל שרוב תלמודו ממנו ר' יוסי אומר כל שהאיר עיניו במשנתו.",

100. Tosefta, Hagigah, 2.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246

101. Tosefta, Berachot, 3.20, 6.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bavli (babylonian talmud), on academic setting •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 153; Rubenstein (2003), The Culture of the Babylonian Talmud. 24

6.25. "ולא יעשה קפנדריא ורקיקה מק\"ו שאין [בו] דרך בזיון אמרה תורה כך על אחת כמה וכמה [וקל וחומר שיש בו דרך בזיון ר' יהודה בר' יוסי] אומר אינו צריך הרי הוא אומר כי אין לבא אל שער המלך בלבוש שק בא וראה על אחת כמה וכמה קלין וחמורין בדבר אם לפני מלך בשר ודם אין עושין כן לא כ\"ש לפני מלך מלכי המלכים הקב\"ה.",

102. New Testament, Matthew, 1.15-1.17, 5.17-5.26, 10.1, 10.3, 10.5-10.8, 12.39-12.40, 23.1-23.10, 23.13-23.15, 23.35, 24.33, 27.63 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian •minim stories, in the babylonian talmud, common features of •new testament, and the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, relationship of, to armenian culture •emperor, roman, in the babylonian talmud •minim stories, in the babylonian talmud, satire and irony in •pharisees, in the babylonian talmud •talmud, babylonian, tannaitic material in •josephus, parallels with the babylonian talmud Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 91, 92, 93, 139; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 392; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73, 75, 153, 154, 172; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 322, 323

1.15. Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, 1.16. Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός. 1.17. Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες. 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. 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, 10.5. Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε· 10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 12.39. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. 12.40. ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. 23.1. Τότε [ὁ] Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ λέγων 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.3. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 23.4. δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. 23.5. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, 23.6. φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· 23.13. 23.14. Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. 23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. 24.33. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 27.63. λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι·

1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 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. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 23.1. Then Jesus spoke to the multitudes and to his disciples, 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, 23.6. and love the place of honor at feasts, the best seats in the synagogues, 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.13. "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.'

103. New Testament, Mark, 1.1-1.15, 1.29-1.45, 3.15, 3.18, 5.21-5.24, 6.7, 7.1-7.23, 8.33, 9.1-9.8, 10.32-10.34, 11.1-11.11, 11.15-11.17, 13.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian •demons, in the babylonian talmud •new testament, and the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, relationship of, to armenian culture •emperor, roman, in the babylonian talmud •minim stories, in the babylonian talmud, satire and irony in Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 235, 246; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 392; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73, 75; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 161

1.1. ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . 1.2. Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· 1.3. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, 1.4. ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· 1.8. ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 1.9. ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.14. Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ 1.15. [καὶ λέγων] ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.35. Καὶ πρωὶ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [καὶ ἀπῆλθεν] εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. 1.36. καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετʼ αὐτοῦ, 1.37. καὶ εὗρον αὐτὸν καὶ λέγουσιν αὐτῷ ὅτι Πάντες ζητοῦσίν σε. 1.38. καὶ λέγει αὐτοῖς Ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο γὰρ ἐξῆλθον. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 1.40. Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.42. καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη. 1.43. καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν, 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 1.45. ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ἐπʼ ἐρήμοις τόποις [ἦν]· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. 3.15. καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια· 3.18. καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον 5.21. Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.23. καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 5.24. καὶ ἀπῆλθεν μετʼ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. 6.7. Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. 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. 9.1. καὶ ἔλεγεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει. 9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.6. οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον. 10.32. Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἰεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν 10.33. ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 10.34. καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται. 11.1. Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ 11.2. καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε. 11.3. καὶ ἐάν τις ὑμῖν εἴπῃ Τί ποιεῖτε τοῦτο; εἴπατε Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. 11.4. καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. 11.5. καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς Τί ποιεῖτε λύοντες τὸν πῶλον; 11.6. οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. 11.7. καὶ φέρουσιν τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπʼ αὐτόν. 11.8. καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν. 11.9. καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· 11.10. Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυείδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις. 11.11. Καὶ εἰσῆλθεν εἰς Ἰεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. 11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16. καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 13.29. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!'" 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit." 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God, 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel." 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you." 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth." 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean." 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean." 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out, 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 3.15. and to have authority to heal sicknesses and to cast out demons: 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live." 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." 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." 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power." 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again." 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here." 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt?" 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!" 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors.

104. New Testament, Luke, 6.14, 9.1, 10.25-10.37, 11.50-11.51, 12.36, 18.10-18.12, 22.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •emperor, roman, in the babylonian talmud •new testament, and the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, relationship of, to armenian culture •talmud, babylonian •josephus, parallels with the babylonian talmud •minim stories, in the babylonian talmud, satire and irony in •pharisees, in the babylonian talmud •demons, in the babylonian talmud Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 232, 233; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73, 75, 153, 154, 172; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 161

6.14. Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ καὶ Ἰάκωβον καὶ Ἰωάνην καὶ Φίλιππον καὶ Βαρθολομαῖον 9.1. Συνκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν, 10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26. ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28. εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 10.29. Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30. ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν [ἐν] τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32. ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33. Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34. καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35. καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36. τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 10.37. ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετʼ αὐτοῦ. εἶπεν δὲ αὐτῷ [ὁ] Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως. 11.50. ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης, 11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης. 12.36. καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ. 18.10. Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11. ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· 18.12. νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. 22.3. Εἰσῆλθεν δὲ Σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα·

6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26. He said to him, "What is written in the law? How do you read it?" 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28. He said to him, "You have answered correctly. Do this, and you will live." 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise." 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 18.10. "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve.

105. Josephus Flavius, Jewish Antiquities, 5.285-5.317, 10.190-10.194, 11.302-11.347, 12.160-12.195, 13.68, 13.277-13.279, 13.288-13.298, 13.301-13.319, 13.324, 13.335, 13.373, 13.398-13.432, 14.158-14.160, 14.163-14.184, 14.490-14.491, 15.3-15.4, 15.37, 15.425, 17.149-17.163, 17.165-17.166, 17.173-17.181, 17.193, 19.276-19.277, 19.294, 19.330-19.334, 20.34-20.35, 20.38-20.45, 20.179-20.181, 20.205-20.207, 20.213-20.221, 20.262, 20.267 (1st cent. CE - 1st cent. CE) Tagged with subjects: •babylonian talmud, redaction of aggadic cycles •babylonian talmud, reworking in •babylonian talmud •babylonian talmud (bt), on john hyrcanus •babylonian talmud (bt) •talmud, babylonian •babylonian talmud (bt), on king janneus •babylonian talmud (bt), reliance on josephus •babylonian talmud (bt), on janneuss wife •josephus, parallels with the babylonian talmud •pharisees, in the babylonian talmud •talmud, babylonian, anonymous portions of, xi •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, redaction of, xii •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, language switching in Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 303; Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 25, 26, 27, 28, 168, 169; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 8, 12, 62, 63, 123, 139, 140, 193, 206, 208, 209; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 204; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 276, 353

5.285. 4. So the woman proved with child, and was careful to observe the injunctions that were given her; and they called the child, when he was born, Samson, which name signifies one that is strong. So the child grew apace; and it appeared evidently that he would be a prophet, both by the moderation of his diet, and the permission of his hair to grow. 5.286. 5. Now when he once came with his parents to Timhath, a city of the Philistines, when there was a great festival, he fell in love with a maid of that country, and he desired of his parents that they would procure him the damsel for his wife: but they refused so to do, because she was not of the stock of Israel; yet because this marriage was of God, who intended to convert it to the benefit of the Hebrews, he over-persuaded them to procure her to be espoused to him. 5.287. And as he was continually coming to her parents, he met a lion, and though he was naked, he received his onset, and strangled him with his hands, and cast the wild beast into a woody piece of ground on the inside of the road. 5.288. 6. And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. 5.289. Now the people of Timhath, out of a dread of the young man’s strength, gave him during the time of the wedding-feast (for he then feasted them all) thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times, 5.290. “Come, if I propose you a riddle, and you can expound it in these seven days’ time, I will give you every one a linen shirt and a garment, as the reward of your wisdom.” So they being very ambitious to obtain the glory of wisdom, together with the gains, desired him to propose his riddle. He said, “That a devourer produced sweet food out of itself, though itself were very disagreeable.” 5.291. And when they were not able, in three days’ time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; 5.292. but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. 5.293. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, “Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it.” 5.294. To which Samson made this rejoinder: “Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you.” Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them. 5.295. 7. At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well as her: so it being then summer-time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished. 5.296. Now when the Philistines knew that this was Samson’s doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his former wife, and her relations, who had been the occasion of their misfortunes. 5.297. 8. Now when Samson had slain many of the Philistines in the plain country, he dwelt at Etam, which is a strong rock of the tribe of Judah; for the Philistines at that time made an expedition against that tribe: but the people of Judah said that they did not act justly with them, in inflicting punishments upon them while they paid their tribute, and this only on account of Samson’s offenses. They answered, that in case they would not be blamed themselves, they must deliver up Samson, and put him into their power. 5.298. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. 5.299. Accordingly, when he had received assurance from them upon oath, that they would do him no other harm than only to deliver him into his enemies’ hands, he came down from the rock, and put himself into the power of his countrymen. Then did they bind him with two cords, and lead him on, in order to deliver him to the Philistines; 5.300. and when they came to a certain place, which is now called the Jaw-bone, on account of the great action there performed by Samson, though of old it had no particular name at all, the Philistines, who had pitched their camp not far off, came to meet them with joy and shouting, as having done a great thing, and gained what they desired; but Samson broke his bonds asunder, and catching up the jaw-bone of an ass that lay down at his feet, fell upon his enemies, and smiting them with his jaw-bone, slew a thousand of them, and put the rest to flight and into great disorder. 5.301. 9. Upon this slaughter Samson was too proud of what he had performed, and said that this did not come to pass by the assistance of God, but that his success was to be ascribed to his own courage; and vaunted himself, that it was out of a dread of him that some of his enemies fell and the rest ran away upon his use of the jaw-bone; 5.302. but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. 5.303. Accordingly God was moved with his entreaties, and raised him up a plentiful fountain of sweet water at a certain rock whence it was that Samson called the place the Jaw-bone, and so it is called to this day. 5.304. 10. After this fight Samson held the Philistines in contempt, and came to Gaza, and took up his lodgings in a certain inn. When the rulers of Gaza were informed of his coming thither, they seized upon the gates, and placed men in ambush about them, that he might not escape without being perceived; 5.305. but Samson, who was acquainted with their contrivances against him, arose about midnight, and ran by force upon the gates, with their posts and beams, and the rest of their wooden furniture, and carried them away on his shoulders, and bare them to the mountain that is over Hebron, and there laid them down. 5.306. 11. However, he at length transgressed the laws of his country, and altered his own regular way of living, and imitated the strange customs of foreigners, which thing was the beginning of his miseries; for he fell in love with a woman that was a harlot among the Philistines: her name was Delilah, and he lived with her. 5.307. So those that administered the public affairs of the Philistines came to her, and, with promises, induced her to get out of Samson what was the cause of that his strength, by which he became unconquerable to his enemies. Accordingly, when they were drinking, and had the like conversation together, she pretended to admire the actions he had done, and contrived to get out of him by subtlety, by what means he so much excelled others in strength. 5.308. Samson, in order to delude Delilah, for he had not yet lost his senses, replied, that if he were bound with seven such green withs of a vine as might still be wreathed, he should be weaker than any other man. 5.309. The woman said no more then, but told this to the rulers of the Philistines, and hid certain of the soldiers in ambush within the house; and when he was disordered in drink and asleep, she bound him as fast as possible with the withs; 5.310. and then upon her awakening him, she told him some of the people were upon him; but he broke the withs, and endeavored to defend himself, as though some of the people were upon him. Now this woman, in the constant conversation Samson had with her, pretended that she took it very ill that he had such little confidence in her affections to him, that he would not tell her what she desired, as if she would not conceal what she knew it was for his interest to have concealed. 5.311. However, he deluded her again, and told her, that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained nothing, he told her the third time, that his hair should be woven into a web; 5.312. but when, upon doing this, the truth was not yet discovered, at length Samson, upon Delilah’s prayer, (for he was doomed to fall into some affliction,) was desirous to please her, and told her that God took care of him, and that he was born by his providence, and that “thence it is that I suffer my hair to grow, God having charged me never to poll my head, and thence my strength is according to the increase and continuance of my hair.” 5.313. When she had learned thus much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough to defend himself from their attempts upon him; so they put out his eyes, and bound him, and had him led about among them. 5.314. 12. But in process of time Samson’s hair grew again. And there was a public festival among the Philistines, when the rulers, and those of the most eminent character, were feasting together; (now the room wherein they were had its roof supported by two pillars;) so they sent for Samson, and he was brought to their feast, that they might insult him in their cups. 5.315. Hereupon he, thinking it one of the greatest misfortunes, if he should not be able to revenge himself when he was thus insulted, persuaded the boy that led him by the hand, that he was weary and wanted to rest himself, and desired he would bring him near the pillars; 5.316. and as soon as he came to them, he rushed with force against them, and overthrew the house, by overthrowing its pillars, with three thousand men in it, who were all slain, and Samson with them. And such was the end of this man, when he had ruled over the Israelites twenty years. 5.317. And indeed this man deserves to be admired for his courage and strength, and magimity at his death, and that his wrath against his enemies went so far as to die himself with them. But as for his being ensnared by a woman, that is to be ascribed to human nature, which is too weak to resist the temptations to that sin; but we ought to bear him witness, that in all other respects he was one of extraordinary virtue. But his kindred took away his body, and buried it in Sarasat his own country, with the rest of his family. 10.190. 2. Now Daniel and his kinsmen had resolved to use a severe diet, and to abstain from those kinds of food which came from the king’s table, and entirely to forbear to eat of all living creatures. So he came to Ashpenaz, who was that eunuch to whom the care of them was committed, and desired him to take and spend what was brought for them from the king, but to give them pulse and dates for their food, and any thing else, besides the flesh of living creatures, that he pleased, for that their inclinations were to that sort of food, and that they despised the other. 10.191. He replied, that he was ready to serve them in what they desired, but he suspected that they would be discovered by the king, from their meagre bodies, and the alteration of their counteces, because it could not be avoided but their bodies and colors must be changed with their diet, especially while they would be clearly discovered by the finer appearance of the other children, who would fare better, and thus they should bring him into danger, and occasion him to be punished; 10.192. yet did they persuade Arioch, who was thus fearful, to give them what food they desired for ten days, by way of trial; and in case the habit of their bodies were not altered, to go on in the same way, as expecting that they should not be hurt thereby afterwards; but if he saw them look meagre, and worse than the rest, he should reduce them to their former diet. 10.193. Now when it appeared that they were so far from becoming worse by the use of this food, that they grew plumper and fuller in body than the rest, insomuch that he thought those who fed on what came from the king’s table seemed less plump and full, while those that were with Daniel looked as if they had lived in plenty, and in all sorts of luxury. Arioch, from that time, securely took himself what the king sent every day from his supper, according to custom, to the children, but gave them the forementioned diet, 10.194. while they had their souls in some measure more pure, and less burdened, and so fitter for learning, and had their bodies in better tune for hard labor; for they neither had the former oppressed and heavy with variety of meats, nor were the other effeminate on the same account; so they readily understood all the learning that was among the Hebrews, and among the Chaldeans, as especially did Daniel, who being already sufficiently skillful in wisdom, was very busy about the interpretation of dreams; and God manifested himself to him. 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste, 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners, 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.310. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to procure for him the power and dignity of a high priest, and would make him governor of all the places he himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are in Samaria; 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.320. So when he had, with a good deal of pains during the siege, taken Tyre, and had settled its affairs, he came to the city of Gaza, and besieged both the city and him that was governor of the garrison, whose name was Babemeses. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.330. And when the Phoenicians and the Chaldeans that followed him thought they should have liberty to plunder the city, and torment the high priest to death, which the king’s displeasure fairly promised them, the very reverse of it happened; 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.340. 6. So when Alexander had thus settled matters at Jerusalem, he led his army into the neighboring cities; and when all the inhabitants to whom he came received him with great kindness, the Samaritans, who had then Shechem for their metropolis, (a city situate at Mount Gerizzim, and inhabited by apostates of the Jewish nation,) seeing that Alexander had so greatly honored the Jews, determined to profess themselves Jews; 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh. 11.342. Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their city, and do honor to their temple also; 11.343. to whom he promised, that when he returned he would come to them. And when they petitioned that he would remit the tribute of the seventh year to them, because they did not sow thereon, he asked who they were that made such a petition; 11.344. and when they said that they were Hebrews, but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when they said they were not Jews, “It was to the Jews,” said he, “that I granted that privilege; however, when I return, and am thoroughly informed by you of this matter, I will do what I shall think proper.” And in this manner he took leave of the Shechenlites; 11.345. but ordered that the troops of Sanballat should follow him into Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered them to guard that country. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature, 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 12.160. 2. There was now one Joseph, young in age, but of great reputation among the people of Jerusalem, for gravity, prudence, and justice. His father’s name was Tobias; and his mother was the sister of Onias the high priest, who informed him of the coming of the ambassador; for he was then sojourning at a village named Phicol, where he was born. 12.161. Hereupon he came to the city [Jerusalem], and reproved Onias for not taking care of the preservation of his countrymen, but bringing the nation into dangers, by not paying this money. For which preservation of them, he told him he had received the authority over them, and had been made high priest; 12.162. but that, in case he was so great a lover of money, as to endure to see his country in danger on that account, and his countrymen suffer the greatest damages, he advised him to go to the king, and petition him to remit either the whole or a part of the sum demanded. 12.163. Onias’s answer was this: That he did not care for his authority, and that he was ready, if the thing were practicable, to lay down his high priesthood; and that he would not go to the king, because he troubled not himself at all about such matters. Joseph then asked him if he would not give him leave to go ambassador on behalf of the nation. 12.164. He replied, that he would give him leave. Upon which Joseph went up into the temple, and called the multitude together to a congregation, and exhorted them not to be disturbed nor affrighted, because of his uncle Onias’s carelessness, but desired them to be at rest, and not terrify themselves with fear about it; for he promised them that he would be their ambassador to the king, and persuade him that they had done him no wrong. 12.165. And when the multitude heard this, they returned thanks to Joseph. So he went down from the temple, and treated Ptolemy’s ambassador in a hospitable manner. He also presented him with rich gifts, and feasted him magnificently for many days, and then sent him to the king before him, and told him that he would soon follow him; 12.166. for he was now more willing to go to the king, by the encouragement of the ambassador, who earnestly persuaded him to come into Egypt, and promised him that he would take care that he should obtain every thing that he desired of Ptolemy; for he was highly pleased with his frank and liberal temper, and with the gravity of his deportment. 12.167. 3. When Ptolemy’s ambassador was come into Egypt, he told the king of the thoughtless temper of Onias; and informed him of the goodness of the disposition of Joseph; and that he was coming to him to excuse the multitude, as not having done him any harm, for that he was their patron. In short, he was so very large in his encomiums upon the young man, that he disposed both the king and his wife Cleopatra to have a kindness for him before he came. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 12.169. Now it happened that at this time all the principal men and rulers went up out of the cities of Syria and Phoenicia, to bid for their taxes; for every year the king sold them to the men of the greatest power in every city. 12.170. So these men saw Joseph journeying on the way, and laughed at him for his poverty and meanness. But when he came to Alexandria, and heard that king Ptolemy was at Memphis, he went up thither to meet with him; 12.171. which happened as the king was sitting in his chariot, with his wife, and with his friend Athenion, who was the very person who had been ambassador at Jerusalem, and had been entertained by Joseph. As soon therefore as Athenion saw him, he presently made him known to the king, how good and generous a young man he was. 12.172. So Ptolemy saluted him first, and desired him to come up into his chariot; and as Joseph sat there, he began to complain of the management of Onias: to which he answered, “Forgive him, on account of his age; for thou canst not certainly be unacquainted with this, that old men and infants have their minds exactly alike; but thou shalt have from us, who are young men, every thing thou desirest, and shalt have no cause to complain.” 12.173. With this good humor and pleasantry of the young man, the king was so delighted, that he began already, as though he had had long experience of him, to have a still greater affection for him, insomuch that he bade him take his diet in the king’s palace, and be a guest at his own table every day. 12.174. But when the king was come to Alexandria, the principal men of Syria saw him sitting with the king, and were much offended at it. 12.175. 4. And when the day came on which the king was to let the taxes of the cities to farm, and those that were the principal men of dignity in their several countries were to bid for them, the sum of the taxes together, of Celesyria, and Phoenicia, and Judea, with Samaria, [as they were bidden for,] came to eight thousand talents. 12.176. Hereupon Joseph accused the bidders, as having agreed together to estimate the value of the taxes at too low a rate; and he promised that he would himself give twice as much for them: but for those who did not pay, he would send the king home their whole substance; for this privilege was sold together with the taxes themselves. 12.177. The king was pleased to hear that offer; and because it augmented his revenues, he said he would confirm the sale of the taxes to him. But when he asked him this question, Whether he had any sureties that would be bound for the payment of the money? he answered very pleasantly, “I will give such security, and those of persons good and responsible, and which you shall have no reason to distrust.” 12.178. And when he bid him name them who they were, he replied, “I give thee no other persons, O king, for my sureties, than thyself, and this thy wife; and you shall be security for both parties.” So Ptolemy laughed at the proposal, and granted him the farming of the taxes without any sureties. 12.179. This procedure was a sore grief to those that came from the cities into Egypt, who were utterly disappointed; and they returned every one to their own country with shame. 12.180. 5. But Joseph took with him two thousand foot soldiers from the king, for he desired he might have some assistance, in order to force such as were refractory in the cities to pay. And borrowing of the king’s friends at Alexandria five hundred talents, he made haste back into Syria. 12.181. And when he was at Askelon, and demanded the taxes of the people of Askelon, they refused to pay any thing, and affronted him also; upon which he seized upon about twenty of the principal men, and slew them, and gathered what they had together, and sent it all to the king, and informed him what he had done. 12.182. Ptolemy admired the prudent conduct of the man, and commended him for what he had done, and gave him leave to do as he pleased. When the Syrians heard of this, they were astonished; and having before them a sad example in the men of Askelon that were slain, they opened their gates, and willingly admitted Joseph, and paid their taxes. 12.183. And when the inhabitants of Scythopolis attempted to affront him, and would not pay him those taxes which they formerly used to pay, without disputing about them, he slew also the principal men of that city, and sent their effects to the king. 12.184. By this means he gathered great wealth together, and made vast gains by this farming of the taxes; and he made use of what estate he had thus gotten, in order to support his authority, as thinking it a piece of prudence to keep what had been the occasion and foundation of his present good fortune; and this he did by the assistance of what he was already possessed of, 12.185. for he privately sent many presents to the king, and to Cleopatra, and to their friends, and to all that were powerful about the court, and thereby purchased their good-will to himself. 12.186. 6. This good fortune he enjoyed for twenty-two years, and was become the father of seven sons by one wife; he had also another son, whose name was Hyrcanus, by his brother Solymius’s daughter, 12.187. whom he married on the following occasion. He once came to Alexandria with his brother, who had along with him a daughter already marriageable, in order to give her in wedlock to some of the Jews of chief dignity there. He then supped with the king, and falling in love with an actress that was of great beauty, and came into the room where they feasted, he told his brother of it, and entreated him, because a Jew is forbidden by their law to come near to a foreigner, to conceal his offense; and to be kind and subservient to him, and to give him an opportunity of fulfilling his desires. 12.188. Upon which his brother willingly entertained the proposal of serving him, and adorned his own daughter, and brought her to him by night, and put her into his bed. And Joseph, being disordered with drink, knew not who she was, and so lay with his brother’s daughter; and this did he many times, and loved her exceedingly; and said to his brother, that he loved this actress so well, that he should run the hazard of his life [if he must part with her], and yet probably the king would not give him leave [to take her with him]. 12.189. But his brother bid him be in no concern about that matter, and told him he might enjoy her whom he loved without any danger, and might have her for his wife; and opened the truth of the matter to him, and assured him that he chose rather to have his own daughter abused, than to overlook him, and see him come to [public] disgrace. So Joseph commended him for this his brotherly love, and married his daughter; and by her begat a son, whose name was Hyrcanus, as we said before. 12.190. And when this his youngest son showed, at thirteen years old, a mind that was both courageous and wise, and was greatly envied by his brethren, as being of a genius much above them, and such a one as they might well envy, 12.191. Joseph had once a mind to know which of his sons had the best disposition to virtue; and when he sent them severally to those that had then the best reputation for instructing youth, the rest of his children, by reason of their sloth and unwillingness to take pains, returned to him foolish and unlearned. 12.192. After them he sent out the youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him go two days’ journey into the wilderness, and sow the land there, and yet kept back privately the yokes of the oxen that coupled them together. 12.193. When Hyrcanus came to the place, and found he had no yokes with him, he condemned the drivers of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem, and what suited an age older than his own; 12.194. for he slew ten yoke of the oxen, and distributed their flesh among the laborers, and cut their hides into several pieces, and made him yokes, and yoked the oxen together with them; by which means he sowed as much land as his father had appointed him to sow, and returned to him. 12.195. And when he was come back, his father was mightily pleased with his sagacity, and commended the sharpness of his understanding, and his boldness in what he did. And he still loved him the more, as if he were his only genuine son, while his brethren were much troubled at it. 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.277. who came readily to their assistance, but was beaten by Aristobulus; and when he was pursued as far as Scythopolis by the two brethren, he got away. So they returned to Samaria, and shut them again within the wall, till they were forced to send for the same Antiochus a second time to help them, 13.278. who procured about six thousand men from Ptolemy Lathyrus, which were sent them without his mother’s consent, who had then in a manner turned him out of his government. With these Egyptians Antiochus did at first overrun and ravage the country of Hyrcanus after the manner of a robber, for he durst not meet him in the face to fight with him, as not having an army sufficient for that purpose, but only from this supposal, that by thus harassing his land he should force Hyrcanus to raise the siege of Samaria; 13.279. but because he fell into snares, and lost many of his soldiers therein, he went away to Tripoli, and committed the prosecution of the war against the Jews to Callimander and Epicrates. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.289. Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. 13.290. However, he desired, that if they observed him offending in any point, and going out of the right way, they would call him back and correct him. On which occasion they attested to his being entirely virtuous; with which commendation he was well pleased. But still there was one of his guests there, whose name was Eleazar, 13.291. a man of an ill temper, and delighting in seditious practices. This man said, “Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil government of the people,” 13.292. And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, “We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes. “ This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.295. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 13.298. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. 13.301. 1. Now when their father Hyrcanus was dead, the eldest son Aristobulus, intending to change the government into a kingdom, for so he resolved to do, first of all put a diadem on his head, four hundred eighty and one years and three months after the people had been delivered from the Babylonish slavery, and were returned to their own country again. 13.302. This Aristobulus loved his next brother Antigonus, and treated him as his equal; but the others he held in bonds. He also cast his mother into prison, because she disputed the government with him; for Hyrcanus had left her to be mistress of all. He also proceeded to that degree of barbarity, as to kill her in prison with hunger; 13.303. nay, he was alienated from his brother Antigonus by calumnies, and added him to the rest whom he slew; yet he seemed to have an affection for him, and made him above the rest a partner with him in the kingdom. Those calumnies he at first did not give credit to, partly because he loved him, and so did not give heed to what was said against him, and partly because he thought the reproaches were derived from the envy of the relaters. 13.304. But when Antigonus was once returned from the army, and that feast was then at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple to celebrate the feast, and to put up many prayers for the recovery of his brother, 13.305. when some wicked persons, who had a great mind to raise a difference between the brethren, made use of this opportunity of the pompous appearance of Antigonus, and of the great actions which he had done, and went to the king, and spitefully aggravated the pompous show of his at the feast, 13.306. and pretended that all these circumstances were not like those of a private person; that these actions were indications of an affectation of royal authority; and that his coming with a strong body of men must be with an intention to kill him; and that his way of reasoning was this: That it was a silly thing in him, while it was in his power to reign himself, to look upon it as a great favor that he was honored with a lower dignity by his brother. 13.307. 2. Aristobulus yielded to these imputations, but took care both that his brother should not suspect him, and that he himself might not run the hazard of his own safety; so he ordered his guards to lie in a certain place that was under ground, and dark; (he himself then lying sick in the tower which was called Antonia;) and he commanded them, that in case Antigonus came in to him unarmed, they should not touch any body, but if armed, they should kill him; 13.308. yet did he send to Antigonus, and desired that he would come unarmed; but the queen, and those that joined with her in the plot against Antigonus, persuaded the messenger to tell him the direct contrary: how his brother had heard that he had made himself a fine suit of armor for war, and desired him to come to him in that armor, that he might see how fine it was. 13.309. So Antigonus suspecting no treachery, but depending on the good-will of his brother, came to Aristobulus armed, as he used to be, with his entire armor, in order to show it to him; but when he was come to a place which was called Strato’s Tower, where the passage happened to be exceeding dark, the guards slew him; 13.310. which death of his demonstrates that nothing is stronger than envy and calumny, and that nothing does more certainly divide the good-will and natural affections of men than those passions. 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 13.312. “That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold that he should die at the place called Strato’s Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet.” 13.313. As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato’s Tower, or of the same name with that Caesarea which is seated at the sea. This event put the prophet into a great disorder. 13.314. 3. But Aristobulus repented immediately of this slaughter of his brother; on which account his disease increased upon him, and he was disturbed in his mind, upon the guilt of such wickedness, insomuch that his entrails were corrupted by his intolerable pain, and he vomited blood: at which time one of the servants that attended upon him, and was carrying his blood away, did, by Divine Providence, as I cannot but suppose, slip down, and shed part of his blood at the very place where there were spots of Antigonus’s blood, there slain, still remaining; 13.315. and when there was a cry made by the spectators, as if the servant had on purpose shed the blood on that place, Aristobulus heard it, and inquired what the matter was; and as they did not answer him, he was the more earnest to know what it was, it being natural to men to suspect that what is thus concealed is very bad: 13.316. o upon his threatening, and forcing them by terrors to speak, they at length told him the truth; whereupon he shed many tears, in that disorder of mind which arose from his consciousness of what he had done, and gave a deep groan, and said, “I am not therefore, I perceive, to be concealed from God, in the impious and horrid crimes I have been guilty of; but a sudden punishment is coming upon me for the shedding of the blood of my relations. 13.317. And now, O thou most impudent body of mine, how long wilt thou retain a soul that ought to die, in order to appease the ghosts of my brother and my mother? Why dost thou not give it all up at once? And why do I deliver up my blood drop by drop to those whom I have so wickedly murdered?” In saying which last words he died, having reigned a year. 13.318. He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws. 13.319. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.” 13.324. 2. When Alexander Janneus had settled the government in the manner that he judged best, he made an expedition against Ptolemais; and having overcome the men in battle, he shut them up in the city, and sat round about it, and besieged it; for of the maritime cities there remained only Ptolemais and Gaza to be conquered, besides Strato’s Tower and Dora, which were held by the tyrant Zoilus. 13.335. and promising to give him four hundred talents of silver, he desired that, by way of requital, he would take off Zoilus the tyrant, and give his country to the Jews. And then indeed Ptolemy, with pleasure, made such a league of friendship with Alexander, and subdued Zoilus; 13.373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. 13.398. 5. After this, king Alexander, although he fell into a distemper by hard drinking, and had a quartan ague, which held him three years, yet would not leave off going out with his army, till he was quite spent with the labors he had undergone, and died in the bounds of Ragaba, a fortress beyond Jordan. 13.399. But when his queen saw that he was ready to die, and had no longer any hopes of surviving, she came to him weeping and lamenting, and bewailed herself and her sons on the desolate condition they should be left in; and said to him, “To whom dost thou thus leave me and my children, who are destitute of all other supports, and this when thou knowest how much ill-will thy nation bears thee?” 13.400. But he gave her the following advice: That she need but follow what he would suggest to her, in order to retain the kingdom securely, with her children: that she should conceal his death from the soldiers till she should have taken that place; 13.401. after this she should go in triumph, as upon a victory, to Jerusalem, and put some of her authority into the hands of the Pharisees; for that they would commend her for the honor she had done them, and would reconcile the nation to her for he told her they had great authority among the Jews, both to do hurt to such as they hated, and to bring advantages to those to whom they were friendly disposed; 13.402. for that they are then believed best of all by the multitude when they speak any severe thing against others, though it be only out of envy at them. And he said that it was by their means that he had incurred the displeasure of the nation, whom indeed he had injured. 13.403. “Do thou, therefore,” said he, “when thou art come to Jerusalem, send for the leading men among them, and show them my body, and with great appearance of sincerity, give them leave to use it as they themselves please, whether they will dishonor the dead body by refusing it burial, as having severely suffered by my means, or whether in their anger they will offer any other injury to that body. Promise them also that thou wilt do nothing without them in the affairs of the kingdom. 13.404. If thou dost but say this to them, I shall have the honor of a more glorious funeral from them than thou couldst have made for me; and when it is in their power to abuse my dead body, they will do it no injury at all, and thou wilt rule in safety.” So when he had given his wife this advice, he died, after he had reigned twenty-seven years, and lived fifty years within one. 13.405. 1. So Alexandra, when she had taken the fortress, acted as her husband had suggested to her, and spake to the Pharisees, and put all things into their power, both as to the dead body, and as to the affairs of the kingdom, and thereby pacified their anger against Alexander, and made them bear goodwill and friendship to him; 13.406. who then came among the multitude, and made speeches to them, and laid before them the actions of Alexander, and told them that they had lost a righteous king; and by the commendation they gave him, they brought them to grieve, and to be in heaviness for him, so that he had a funeral more splendid than had any of the kings before him. 13.407. Alexander left behind him two sons, Hyrcanus and Aristobulus, but committed the kingdom to Alexandra. Now, as to these two sons, Hyrcanus was indeed unable to manage public affairs, and delighted rather in a quiet life; but the younger, Aristobulus, was an active and a bold man; and for this woman herself, Alexandra, she was loved by the multitude, because she seemed displeased at the offenses her husband had been guilty of. 13.408. 2. So she made Hyrcanus high priest, because he was the elder, but much more because he cared not to meddle with politics, and permitted the Pharisees to do every thing; to whom also she ordered the multitude to be obedient. She also restored again those practices which the Pharisees had introduced, according to the traditions of their forefathers, and which her father-in-law, Hyrcanus, had abrogated. 13.409. So she had indeed the name of the regent, but the Pharisees had the authority; for it was they who restored such as had been banished, and set such as were prisoners at liberty, and, to say all at once, they differed in nothing from lords. However, the queen also took care of the affairs of the kingdom, and got together a great body of mercenary soldiers, and increased her own army to such a degree, that she became terrible to the neighboring tyrants, and took hostages of them: 13.410. and the country was entirely at peace, excepting the Pharisees; for they disturbed the queen, and desired that she would kill those who persuaded Alexander to slay the eight hundred men; after which they cut the throat of one of them, Diogenes; and after him they did the same to several, one after another, 13.411. till the men that were the most potent came into the palace, and Aristobulus with them, for he seemed to be displeased at what was done; and it appeared openly, that if he had an opportunity, he would not permit his mother to go on so. These put the queen in mind what great dangers they had gone through, and great things they had done, whereby they had demonstrated the firmness of their fidelity to their master, insomuch that they had received the greatest marks of favor from him; 13.412. and they begged of her, that she would not utterly blast their hopes, as it now happened, that when they had escaped the hazards that arose from their [open] enemies, they were to be cut off at home by their [private] enemies, like brute beasts, without any help whatsoever. 13.413. They said also, that if their adversaries would be satisfied with those that had been slain already, they would take what had been done patiently, on account of their natural love to their governors; but if they must expect the same for the future also, they implored of her a dismission from her service; for they could not bear to think of attempting any method for their deliverance without her, but would rather die willingly before the palace gate, in case she would not forgive them. 13.414. And that it was a great shame, both for themselves and for the queen, that when they were neglected by her, they should come under the lash of her husband’s enemies; for that Aretas, the Arabian king, and the monarchs, would give any reward, if they could get such men as foreign auxiliaries, to whom their very names, before their voices be heard, may perhaps be terrible; 13.415. but if they could not obtain this their second request, and if she had determined to prefer the Pharisees before them, they still insisted that she would place them every one in her fortresses; for if some fatal demon hath a constant spite against Alexander’s house, they would be willing to bear their part, and to live in a private station there. 13.416. 3. As these men said thus, and called upon Alexander’s ghost for commiseration of those already slain, and those in danger of it, all the bystanders brake out into tears. But Aristobulus chiefly made manifest what were his sentiments, and used many reproachful expressions to his mother, [saying,] 13.417. “Nay, indeed, the case is this, that they have been themselves the authors of their own calamities, who have permitted a woman who, against reason, was mad with ambition, to reign over them, when there were sons in the flower of their age fitter for it.” So Alexandra, not knowing what to do with any decency, committed the fortresses to them, all but Hyrcania, and Alexandrium, and Macherus, where her principal treasures were. 13.418. After a little while also, she sent her son Aristobulus with an army to Damascus against Ptolemy, who was called Menneus, who was such a bad neighbor to the city; but he did nothing considerable there, and so returned home. 13.419. 4. About this time news was brought that Tigranes, the king of Armenia, had made an irruption into Syria with five hundred thousand soldiers, and was coming against Judea. This news, as may well be supposed, terrified the queen and the nation. Accordingly, they sent him many and very valuable presents, as also ambassadors, and that as he was besieging Ptolemais; 13.420. for Selene the queen, the same that was also called Cleopatra, ruled then over Syria, who had persuaded the inhabitants to exclude Tigranes. So the Jewish ambassadors interceded with him, and entreated him that he would determine nothing that was severe about their queen or nation. 13.421. He commended them for the respects they paid him at so great a distance, and gave them good hopes of his favor. But as soon as Ptolemais was taken, news came to Tigranes, that Lucullus, in his pursuit of Mithridates, could not light upon him, who was fled into Iberia, but was laying waste Armenia, and besieging its cities. Now when Tigranes knew this, he returned home. 13.422. 5. After this, when the queen was fallen into a dangerous distemper, Aristobulus resolved to attempt the seizing of the government; so he stole away secretly by night, with only one of his servants, and went to the fortresses, wherein his friends, that were such from the days of his father, were settled; 13.423. for as he had been a great while displeased at his mother’s conduct, so he was now much more afraid, lest, upon her death, their whole family should be under the power of the Pharisees; for he saw the inability of his brother, who was to succeed in the government; 13.424. nor was any one conscious of what he was doing but only his wife, whom he left at Jerusalem with their children. He first of all came to Agaba, where was Galestes, one of the potent men before mentioned, and was received by him. 13.425. When it was day, the queen perceived that Aristobulus was fled; and for some time she supposed that his departure was not in order to make any innovation; but when messengers came one after another with the news that he had secured the first place, the second place, and all the places, for as soon as one had begun they all submitted to his disposal, then it was that the queen and the nation were in the greatest disorder, 13.426. for they were aware that it would not be long ere Aristobulus would be able to settle himself firmly in the government. What they were principally afraid of was this, that he would inflict punishment upon them for the mad treatment his house had had from them. So they resolved to take his wife and children into custody, and keep them in the fortress that was over the temple. 13.427. Now there was a mighty conflux of people that came to Aristobulus from all parts, insomuch that he had a kind of royal attendants about him; for in a little more than fifteen days he got twenty-two strong places, which gave him the opportunity of raising an army from Libanus and Trachonitis, and the monarchs; for men are easily led by the greater number, and easily submit to them. And besides this, that by affording him their assistance, when he could not expect it, they, as well as he, should have the advantages that would come by his being king, because they had been the occasion of his gaining the kingdom. 13.428. Now the eiders of the Jews, and Hyrcanus with them, went in unto the queen, and desired that she would give them her sentiments about the present posture of affairs, for that Aristobulus was in effect lord of almost all the kingdom, by possessing of so many strong holds, and that it was absurd for them to take any counsel by themselves, how ill soever she were, whilst she was alive, and that the danger would be upon them in no long time. 13.429. But she bid them do what they thought proper to be done; that they had many circumstances in their favor still remaining, a nation in good heart, an army, and money in their several treasuries; for that she had small concern about public affairs now, when the strength of her body already failed her. 13.430. 6. Now a little while after she had said this to them, she died, when she had reigned nine years, and had in all lived seventy-three. A woman she was who showed no signs of the weakness of her sex, for she was sagacious to the greatest degree in her ambition of governing; and demonstrated by her doings at once, that her mind was fit for action, and that sometimes men themselves show the little understanding they have by the frequent mistakes they make in point of government; 13.431. for she always preferred the present to futurity, and preferred the power of an imperious dominion above all things, and in comparison of that had no regard to what was good, or what was right. However, she brought the affairs of her house to such an unfortunate condition, that she was the occasion of the taking away that authority from it, and that in no long time afterward, which she had obtained by a vast number of hazards and misfortunes, and this out of a desire of what does not belong to a woman, and all by a compliance in her sentiments with those that bare ill-will to their family, and by leaving the administration destitute of a proper support of great men; 13.432. and, indeed, her management during her administration while she was alive, was such as filled the palace after her death with calamities and disturbance. However, although this had been her way of governing, she preserved the nation in peace. And this is the conclusion of the affairs of, Alexandra. 14.158. 2. And seeing that Hyrcanus was of a slow and slothful temper, he made Phasaelus, his eldest son, governor of Jerusalem, and of the places that were about it, but committed Galilee to Herod, his next son, who was then a very young man, for he was but fifteen years of age. 14.159. But that youth of his was no impediment to him; but as he was a youth of great mind, he presently met with an opportunity of signalizing his courage; for finding that there was one Hezekiah, a captain of a band of robbers, who overran the neighboring parts of Syria with a great troop of them, he seized him and slew him, as well as a great number of the other robbers that were with him; 14.160. for which action he was greatly beloved by the Syrians; for when they were very desirous to have their country freed from this nest of robbers, he purged it of them. So they sung songs in his commendation in their villages and cities, as having procured them peace, and the secure enjoyment of their possessions; and on this account it was that he became known to Sextus Caesar, who was a relation of the great Caesar, and was now president of Syria. 14.163. 3. But now the principal men among the Jews, when they saw Antipater and his sons to grow so much in the good-will the nation bare to them, and in the revenues which they received out of Judea, and out of Hyrcanus’s own wealth, they became ill-disposed to him; 14.164. for indeed Antipater had contracted a friendship with the Roman emperors; and when he had prevailed with Hyrcanus to send them money, he took it to himself, and purloined the present intended, and sent it as if it were his own, and not Hyrcanus’s gift to them. 14.165. Hyrcanus heard of this his management, but took no care about it; nay, he rather was very glad of it. But the chief men of the Jews were therefore in fear, because they saw that Herod was a violent and bold man, and very desirous of acting tyrannically; so they came to Hyrcanus, and now accused Antipater openly, and said to him, “How long wilt thou be quiet under such actions as are now done? Or dost thou not see that Antipater and his sons have already seized upon the government, and that it is only the name of a king which is given thee? 14.166. But do not thou suffer these things to be hidden from thee, nor do thou think to escape danger by being so careless of thyself and of thy kingdom; for Antipater and his sons are not now stewards of thine affairs: do not thou deceive thyself with such a notion; they are evidently absolute lords; 14.167. for Herod, Antipater’s son, hath slain Hezekiah, and those that were with him, and hath thereby transgressed our law, which hath forbidden to slay any man, even though he were a wicked man, unless he had been first condemned to suffer death by the Sanhedrim yet hath he been so insolent as to do this, and that without any authority from thee.” 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.170. However, Sextus Caesar, president of Syria, wrote to Hyrcanus, and desired him to clear Herod, and dismiss him at his trial, and threatened him beforehand if he did not do it. Which epistle of his was the occasion of Hyrcanus delivering Herod from suffering any harm from the Sanhedrim, for he loved him as his own son. 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178. So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179. Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.180. But when Sextus had made Herod general of the army of Celesyria, for he sold him that post for money, Hyrcanus was in fear lest Herod should make war upon him; nor was the effect of what he feared long in coming upon him; for Herod came and brought an army along with him to fight with Hyrcanus, as being angry at the trial he had been summoned to undergo before the Sanhedrim; 14.181. but his father Antipater, and his brother [Phasaelus], met him, and hindered him from assaulting Jerusalem. They also pacified his vehement temper, and persuaded him to do no overt action, but only to affright them with threatenings, and to proceed no further against one who had given him the dignity he had: 14.182. they also desired him not only to be angry that he was summoned, and obliged to come to his trial, but to remember withal how he was dismissed without condemnation, and how he ought to give Hyrcanus thanks for the same; and that he was not to regard only what was disagreeable to him, and be unthankful for his deliverance. 14.183. So they desired him to consider, that since it is God that turns the scales of war, there is great uncertainty in the issue of battles, and that therefore he ought of to expect the victory when he should fight with his king, and him that had supported him, and bestowed many benefits upon him, and had done nothing of itself very severe to him; for that his accusation, which was derived from evil counselors, and not from himself, had rather the suspicion of some severity, than any thing really severe in it. 14.184. Herod was persuaded by these arguments, and believed that it was sufficient for his future hopes to have made a show of his strength before the nation, and done no more to it—and in this state were the affairs of Judea at this time. 14.490. in case he had himself offended the Romans by what he had done. Out of Herod’s fear of this it was that he, by giving Antony a great deal of money, endeavored to persuade him to have Antigonus slain, which if it were once done, he should be free from that fear. And thus did the government of the Asamoneans cease, a hundred twenty and six years after it was first set up. This family was a splendid and an illustrious one, both on account of the nobility of their stock, and of the dignity of the high priesthood, as also for the glorious actions their ancestors had performed for our nation; 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. 15.3. But Pollio the Pharisee, and Sameas, a disciple of his, were honored by him above all the rest; for when Jerusalem was besieged, they advised the citizens to receive Herod, for which advice they were well requited. 15.4. But this Pollio, at the time when Herod was once upon his trial of life and death, foretold, in way of reproach, to Hyrcanus and the other judges, how this Herod, whom they suffered now to escape, would afterward inflict punishment on them all; which had its completion in time, while God fulfilled the words he had spoken. 15.37. that she was now overcome by his benefits, and thankfully accepted of this honor showed by him to her son, and that she would hereafter be entirely obedient. And she desired him to excuse her, if the nobility of her family, and that freedom of acting which she thought that allowed her, had made her act too precipitately and imprudently in this matter. 15.425. It is also reported, that during the time that the temple was building, it did not rain in the daytime, but that the showers fell in the nights, so that the work was not hindered. And this our fathers have delivered to us; nor is it incredible, if any one have regard to the manifestations of God. And thus was performed the work of the rebuilding of the temple. 17.149. 2. There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men wellbeloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day. 17.150. These men, when they found that the king’s distemper was incurable, excited the young men that they would pull down all those works which the king had erected contrary to the law of their fathers, and thereby obtain the rewards which the law will confer on them for such actions of piety; for that it was truly on account of Herod’s rashness in making such things as the law had forbidden, that his other misfortunes, and this distemper also, which was so unusual among mankind, and with which he was now afflicted, came upon him; 17.151. for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152. So these wise men persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153. ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154. and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155. 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. 17.156. And now the king’s captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; 17.157. o he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. 17.158. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, “Yes, (said they,) what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, 17.159. and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion.” 17.160. And thus they all said, and their courage was still equal to their profession, and equal to that with which they readily set about this undertaking. And when the king had ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; 17.161. and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, 17.162. and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; 17.163. that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein. 17.165. Now it happened, that during the time of the high priesthood of this Matthias, there was another person made high priest for a single day, that very day which the Jews observed as a fast. 17.166. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. 17.173. and he also gave a great deal to their commanders, and to his friends, and came again to Jericho, where he grew so choleric, that it brought him to do all things like a madman; and though he were near his death, he contrived the following wicked designs. 17.174. He commanded that all the principal men of the entire Jewish nation, wheresoever they lived, should be called to him. Accordingly, they were a great number that came, because the whole nation was called, and all men heard of this call, and death was the penalty of such as should despise the epistles that were sent to call them. And now the king was in a wild rage against them all, the innocent as well as those that had afforded ground for accusations; 17.175. and when they were come, he ordered them to be all shut up in the hyppodrome, and sent for his sister Salome, and her husband Alexas, and spake thus to them: “I shall die in a little time, so great are my pains; which death ought to be cheerfully borne, and to be welcomed by all men; but what principally troubles me is this, that I shall die without being lamented, and without such mourning as men usually expect at a king’s death.” 17.176. For that he was not unacquainted with the temper of the Jews, that his death would be a thing very desirable, and exceedingly acceptable to them, because during his lifetime they were ready to revolt from him, and to abuse the donations he had dedicated to God 17.177. that it therefore was their business to resolve to afford him some alleviation of his great sorrows on this occasion; for that if they do not refuse him their consent in what he desires, he shall have a great mourning at his funeral, and such as never had any king before him; for then the whole nation would mourn from their very soul, which otherwise would be done in sport and mockery only. 17.178. He desired therefore, that as soon as they see he hath given up the ghost, they shall place soldiers round the hippodrome, while they do not know that he is dead; and that they shall not declare his death to the multitude till this is done, but that they shall give orders to have those that are in custody shot with their darts; and that this slaughter of them all will cause that he shall not miss to rejoice on a double account; that as he is dying, they will make him secure that his will shall be executed in what he charges them to do; and that he shall have the honor of a memorable mourning at his funeral. 17.179. So he deplored his condition, with tears in his eyes, and obtested them by the kindness due from them, as of his kindred, and by the faith they owed to God, and begged of them that they would not hinder him of this honorable mourning at his funeral. So they promised him not to transgress his commands. 17.180. 6. Now any one may easily discover the temper of this man’s mind, which not only took pleasure in doing what he had done formerly against his relations, out of the love of life, but by those commands of his which savored of no humanity; 17.181. ince he took care, when he was departing out of this life, that the whole nation should be put into mourning, and indeed made desolate of their dearest kindred, when he gave order that one out of every family should be slain, although they had done nothing that was unjust, or that was against him, nor were they accused of any other crimes; while it is usual for those who have any regard to virtue to lay aside their hatred at such a time, even with respect to those they justly esteemed their enemies. 17.193. 2. But then Salome and Alexas, before the king’s death was made known, dismissed those that were shut up in the hippodrome, and told them that the king ordered them to go away to their own lands, and take care of their own affairs, which was esteemed by the nation a great benefit. 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 19.294. on which account he ordained that many of the Nazarites should have their heads shorn. And for the golden chain which had been given him by Caius, of equal weight with that iron chain wherewith his royal hands had been bound, he hung it up within the limits of the temple, over the treasury, that it might be a memorial of the severe fate he had lain under, and a testimony of his change for the better; that it might be a demonstration how the greatest prosperity may have a fall, and that God sometimes raises up what is fallen down: 19.330. But Agrippa’s temper was mild, and equally liberal to all men. He was humane to foreigners, and made them sensible of his liberality. He was in like manner rather of a gentle and compassionate temper. 19.331. Accordingly, he loved to live continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore kept himself entirely pure; nor did any day pass over his head without its appointed sacrifice. 19.332. 4. However, there was a certain man of the Jewish nation at Jerusalem, who appeared to be very accurate in the knowledge of the law. His name was Simon. This man got together an assembly, while the king was absent at Caesarea, and had the insolence to accuse him as not living holily, and that he might justly be excluded out of the temple, since it belonged only to native Jews. 19.333. But the general of Agrippa’s army informed him that Simon had made such a speech to the people. So the king sent for him; and as he was sitting in the theater, he bid him sit down by him, and said to him with a low and gentle voice, “What is there done in this place that is contrary to the law?” 19.334. But he had nothing to say for himself, but begged his pardon. So the king was more easily reconciled to him than one could have imagined, as esteeming mildness a better quality in a king than anger, and knowing that moderation is more becoming in great men than passion. So he made Simon a small present, and dismissed him. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.40. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Aias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food. 20.213. And now Jesus, the son of Gamaliel, became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the other; on which account a sedition arose between the high priests, with regard to one another; for they got together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones at each other. But Aias was too hard for the rest, by his riches, which enabled him to gain those that were most ready to receive. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.215. 5. But when Albinus heard that Gessius Florus was coming to succeed him, he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed to him to be the most plainly worthy of death, and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by which means the prisons were indeed emptied, but the country was filled with robbers. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions. 20.219. 7. And now it was that the temple was finished. So when the people saw that the workmen were unemployed, who were above eighteen thousand and that they, receiving no wages, were in want because they had earned their bread by their labors about the temple; 20.220. and while they were unwilling to keep by them the treasures that were there deposited, out of fear of [their being carried away by] the Romans; and while they had a regard to the making provision for the workmen; they had a mind to expend these treasures upon them; for if any one of them did but labor for a single hour, he received his pay immediately; so they persuaded him to rebuild the eastern cloisters. 20.221. These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits [in length], and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, who first of all built the entire temple. 20.262. And I am so bold as to say, now I have so completely perfected the work I proposed to myself to do, that no other person, whether he were a Jew or foreigner, had he ever so great an inclination to it, could so accurately deliver these accounts to the Greeks as is done in these books. 20.267. with which accounts I shall put an end to these Antiquities, which are contained in twenty books, and sixty thousand verses. And if God permit me, I will briefly run over this war again, with what befell us therein to this very day, which is the thirteenth year of the reign of Caesar Domitian, and the fifty-sixth year of my own life.

106. New Testament, John, 1.43-1.51, 4.46-4.53, 19.28-19.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •emperor, roman, in the babylonian talmud •babylonian talmud •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 89; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

1.43. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν. καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀκολούθει μοι. 1.44. ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαιδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.47. εἶδεν Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ Ἴδε ἀληθῶς Ἰσραηλείτης ἐν ᾧ δόλος οὐκ ἔστιν. 1.48. λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.50. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 4.46. Ἦλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ· 4.47. οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνήσκειν. 4.48. εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. 4.49. λέγει πρὸς αὐτὸν ὁ βασιλικός Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου. 4.50. λέγει αὐτῷ ὁ Ἰησοῦς Πορεύου· ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο. 4.51. ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ. 4.52. ἐπύθετο οὖν τὴν ὥραν παρʼ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὖν αὐτῷ ὅτι Ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός. 4.53. ἔγνω οὖν ὁ πατὴρ ὅτι ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς Ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη. 19.28. Μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται ἵνα τελειωθῇ ἡ γραφὴ λέγει Διψῶ. 19.29. σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὖν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι. 19.30. ὅτε οὖν ἔλαβεν τὸ ὄξος [ὁ] Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.

1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe." 4.49. The nobleman said to him, "Sir, come down before my child dies." 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives!" 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him." 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 19.28. After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty." 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. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.

107. New Testament, Romans, 6.6-6.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, incorporation of non- rabbinic material into •talmud, babylonian, redaction of Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 177

6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7. ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας.

6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin.

108. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, tannaitic material in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139, 140

4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.

4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman.

109. Tosefta, Ketuvot, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 144

7.6. "כל אלו נשים שעברו על הדת צריכות התראה ויוצאות שלא בכתובה לא התרה בהן יוציא ויתן כתובה כל אלו שאמרו יוציא ויתן כתובה אין צריך לומר מאתים לבתולה ומנה לאלמנה יתר על כן אפילו כתובתה מאה מנה איבדה את הכל ונוטלת בלאיות שמוצאה לפניה.",

7.6. "All of these women that transgressed custom need [a formal, legal] warning [in order to] go out without the ketubah. If they were not warned, he sends her out and pays her ketubah—and they don't need to [this about] say 200 for a virgin or 100 for a non-virgin [that of course if she leaves without her ketubah she doesn't get this money], but even more than this, even if her ketubah is 100 maneh, she can lose it all and receive only the rags that she can find in front of her.",

110. New Testament, Apocalypse, 3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 93

3.20. Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ.

3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.

111. New Testament, Acts, 9.23-9.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, historicity of Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 37

9.23. Ὡς δὲ ἐπληροῦντο ἡμέραι ἱκαναί, συνεβουλεύσαντο οἱ Ἰουδαῖοι ἀνελεῖν αὐτόν· ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν. 9.24. παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν· 9.25. λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σφυρίδι.

9.23. When many days were fulfilled, the Jews conspired together to kill him, 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him, 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket.

112. New Testament, 2 Corinthians, 11.32-11.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, historicity of Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 37

11.32. ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με, 11.33. καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους καὶ ἐξέφυγον τὰς χεῖρας αὐτοῦ.

113. New Testament, 1 Corinthians, 7.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •demons, in the babylonian talmud Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 161

7.5. μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι [ἂν] ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν [ὑμῶν].

7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control.

114. Justin, Dialogue With Trypho, 120.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •isaiah, execution of, in the babylonian talmud Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 33

115. Anon., Leviticus Rabba, 6.3, 13.5, 22.3, 26.1-26.2, 30.1, 34.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •babylonian talmud •babylonian talmud, mishnah and •mishnah, babylonian talmud and •persians, portrayals of, in the babylonian talmud, and bears, motif of •bavli (babylonian talmud), vs. yerushalmi •bavli (babylonian talmud), palestinian sages in •bavli (babylonian talmud), parallels to •tsedaqah/tzdaka, as charity in the babylonian talmud Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 43, 45; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 42, 214; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 185; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 195; Rubenstein (2003), The Culture of the Babylonian Talmud. 175, 179

6.3. גּוּפָא אַל תְּהִי שְׁבוּעַת שָׁוְא קַלָּה בְּעֵינֶיךָ, שֶׁהֲרֵי זְכַרְיָה חָמֵי לֵיהּ (זכריה ה, א): וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה, מֶה עָפָה, שַׁיְיטָא, כְּמָה דְתֵימָא (ישעיה ו, ו): וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים, (זכריה ה, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה, אָמַר רַבִּי אַבָּהוּ אֲפִלּוּ עוֹרוֹ שֶׁל פִּיל וְעוֹרוֹ שֶׁל גָּמָל אֵינָן בַּמִּדָּה הַזּוֹ, וְאַתְּ אֲמַר כָּאן (זכריה ה, ג): זֹאת הָאָלָּה הַיּוֹצֵאת עַל פְּנֵי כָל הָאָרֶץ, מֵהֵיכָן יָצָאת מִפִּתְחוֹ שֶׁל אוּלָם, דִּתְנַן פִּתְחוֹ שֶׁל אוּלָם גָּבְהוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה, אָמַר רַבִּי אַיְבוּ מִפְנֵי מָה מַשְׁבִּיעִין הָאָדָם בְּסֵפֶר תּוֹרָה וּמְבִיאִין לְפָנָיו נוֹדוֹת נְפוּחִים, לוֹמַר אֶתְמוֹל הָיָה הַנּוֹד הַזֶּה מָלֵא גִּידִים וַעֲצָמוֹת, וְעַכְשָׁיו הוּא רֵק מִכֻּלָּן, כָּךְ הַמַּשְׁבִּיעַ לַחֲבֵרוֹ לַשֶּׁקֶר סוֹף שֶׁיֵּצֵא רֵיקָם מִכָּל מָמוֹנוֹ. רַבִּי אַסָּא אָמַר עַל שָׁקֶר, רַבִּי יוֹנָה אָמַר אֲפִלּוּ עַל אֱמֶת. רַבִּי יַנַּאי הֲוָה יָתֵיב וְדָרִישׁ עַל הֲדָא דְּרַבִּי יוֹנָה אָמַר רַבִּי סִימוֹן אֵין מוֹסְרִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא חָשׁוּד עַל הַשְּׁבוּעָה, וְאֵין נוֹתְנִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא רָץ אַחַר הַשְּׁבוּעָה. הֲוָה עוֹבָדָא בְּבַר תְּמַלְּיוֹן וְסִיַּע לְרַבִּי אַסֵּי. עוֹבָדָא הֲוָה דְּאַפְקִיד חַד גַּבְרָא גַּבֵּי בַּר תְּמַלְּיוֹן מֵאָה דִּינָרִין, אָזַל בָּעָא לְהוֹן מִינֵּיהּ, אֲמַר לֵיהּ מַה דְּאַפְקַדַת בְּיָדִי מְסָרִית בִּידָךְ. אֲמַר לֵיהּ אִשְׁתַּבַּע לִי. מֶה עָבֵיד בַּר תְּמַלְּיוֹן נָטַל חַד קָנֶה וַחֲקָקֵיהּ וִיהַב בֵּיהּ הָלֵין דִּינָרִין וְשָׁרֵי מִסְמַךְ עֲלֵיהּ, אֲמַר לֵיהּ צוֹר הָדֵין קַנְיָא בִּידָךְ וַאֲנָא מִשְׁתַּבַּע לָךְ, כֵּיוָן דְּמָטֵי לְבֵי כְנִשְׁתָּא אֲמַר מָרֵיהּ דְּהָדֵין בֵּיתָא טָבָא מַה דִּמְסַרְתְּ בְּיָדִי מְסָרִית בִּידָךְ, הַהוּא מִן דְּבִידֵיהּ נָסְתֵיהּ לְקַנְיָא וְאַקְשֵׁיהּ לְאַרְעָא, שָׁרְיָין הָלֵין דִּינָרִין מִתְבַּדְּרִין, וְשָׁרֵי הַהוּא מְלַקֵּט, אֲמַר לֵיהּ לְקַט לְקַט דְּמִן דִּידָךְ אַנְתְּ מְלַקֵּט. (שמות כב, י): שְׁבֻעַת ה' תִּהְיֶה בֵּין שְׁנֵיהֶם, שֶׁאֵינָה זָזָה מִבֵּין שְׁנֵיהֶם, אִם הַמַּשְׁבִּיעַ מַשְׁבִּיעַ עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו, וְאִם הַנִּשְׁבַּע נִשְׁבַּע עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו. עוֹבָדָא הֲוָה בְּחָדָא אִתְּתָא דְּעָלַת לְמֵילַשׁ גַּבֵּי מְגֵירָתָא וַהֲווֹ צָיְירִין בְּשׁוֹשִׁיפָהּ תְּלָתָא דִּינָרֵי, נְסָבַתְהוֹן וְיָהֲבַת יַתְהוֹן עַל גַּבֵּי סוּדָרָא, אִגַּבְלוּן בַּלִּישָׁה, אֲפָה פִּיתָּא וְאָזְלָא לָהּ, אֲמַר לָהּ בַּעֲלָהּ הַב לִי תְּלָתָא דִּינָרִין, אָזְלַת בָּעֲיָא לְהוֹן גַּבֵּי מְגֵירָתָא, אֲמָרַת לָהּ דִּלְמָא חָמִית לִי הָלֵין תְּלַת דִּינָרִין, הַוְיָין לְהַהִיא מְגֵירָתָא תְּלָתָא בְּנִין, אָמְרָה לָהּ תִּקְבְּרִנֵּיהּ הַהִיא אִתְּתָא בְּרָא אִי הִיא יָדְעָה בְּהוֹן, גַּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ, אָמְרָה אִלּוּלֵי דְהַהִיא אִתְּתָא חֲשִׁידָה בְּהוֹן לָא הֲוָה קָבְרָה לֵיהּ, אָזְלָה וְאָמְרָה לָהּ דִּלְמָא חָמִית לִי לְהָלֵין דִּינָרִין, אָמְרָה הַהִיא אִתְּתָא תִּקְבּוֹר בְּנָה אַחֲרִינָא אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּמִית בְּרָא אַחֲרִינָא, זְמַן אָחֳרָן אָמְרָה לָהּ דִּלְמָא חָמִית לִי הָלֵין דִּינָרִין, אָמְרָה תִּקְבּוֹר הַהִיא אִתְּתָא בְּרָא תְּלִיתָאָה אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ. אֲמַר לָהּ בַּעֲלָהּ לֵית אַנְתְּ אָזֵיל לִמְנַחֲמָא לַהֲדָא מְגֵירָתֵיךָ, נְסָבַת תְּרֵין עִגוּלִין דְּפִתָּא וַאֲזָלַת מְנַחְמַת יָתָהּ, כֵּיוָן דְּקָצוֹן עִגּוּלָה נָפְקוּן הָלֵין תְּלַת דִּינָרֵי מִינָהּ, הֲדָא דִּבְרִיָּיתָא אָמְרִין בֵּין זַכַּאי בֵּין חַיָּב לִידֵי מוֹמֵי לָא תֵיעוֹל. (זכריה ה, ד): וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ [ואת] עֵצָיו [ואת] אֲבָנָיו, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַלְאֲכֵי חַבָּלָה אֵין לָהֶם קְפִיצִין, שֶׁנֶּאֱמַר (איוב א, ז): מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ, בְּרַם הָכָא וְלָנֶה בְּתוֹךְ בֵּיתוֹ. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא דְּבָרִים שֶׁאֵין הָאֵשׁ שׂוֹרְפָן שְׁבוּעַת שָׁוְא מְכַלָּתָן, דַּרְכָּהּ שֶׁל אֵשׁ לֶאֱכֹל עֵצִים, שֶׁמָּא אֲבָנִים, בְּרַם הָכָא וְכִלַּתּוּ אֶת עֵצָיו וְאֶת אֲבָנָיו. 13.5. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל הַנְּבִיאִים רָאוּ הַמַּלְכֻיּוֹת בְּעִסּוּקָן, הֲדָא הוּא דִכְתִיב (בראשית ב, י): וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת וגו', רַבִּי תַּנְחוּמָא וְאַמְרֵי לָהּ רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹת כּוֹס הַתַּרְעֵלָה לְאֻמּוֹת הָעוֹלָם לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב: וְנָהָר יֹצֵא מֵעֵדֶן, מָקוֹם שֶׁהַדִּין יוֹצֵא, (בראשית ב, י): וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים, אֵלּוּ אַרְבָּעָה נְהָרוֹת, (בראשית ב, יא): שֵׁם הָאֶחָד פִּישׁוֹן, זֶה בָּבֶל, עַל שֵׁם (חבקוק א, ח): וּפָשׁוּ פָּרָשָׁיו. (בראשית ב, יא): הוּא הַסֹּבֵב אֵת כָּל אֶרֶץ הַחֲוִילָה, נְבוּכַדְנֶצַּר הָרָשָׁע שֶׁעָלָה וְהִקִּיף אֶת כָּל אֶרֶץ יִשְׂרָאֵל שֶׁמְּיַחֶלֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים מב, ו): הוֹחִלִי לֵאלֹהִים. (בראשית ב, יא): אֲשֶׁר שָׁם הַזָּהָב, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. (בראשית ב, יב): וּזֲהַב הָאָרֶץ הַהִוא טוֹב, מְלַמֵּד שֶׁאֵין תּוֹרָה כְּתוֹרַת אֶרֶץ יִשְׂרָאֵל וְאֵין חָכְמָה כְּחָכְמַת אֶרֶץ יִשְׂרָאֵל, (בראשית ב, יב): שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם, מִקְרָא מִשְׁנָה תַּלְמוּד הֲלָכוֹת וְאַגָּדוֹת. (בראשית ב, יג): וְשֵׁם הַנָּהָר הַשֵּׁנִי גִיחוֹן, זֶה מָדַי, שֶׁהֶעֱמִידָה אֶת הָמָן הָרָשָׁע שֶׁמָּשַׁךְ עִסָּה כַּנָּחָשׁ, עַל שׁוּם (בראשית ג, יד): עַל גְּחֹנְךָ תֵלֵךְ. (בראשית ב, יג): הוּא הַסּוֹבֵב אֶת כָּל אֶרֶץ כּוּשׁ, שֶׁנֶּאֱמַר (אסתר א, א): מֵהוֹדוּ וְעַד כּוּשׁ. (בראשית ב, יד): וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל, זוֹ יָוָן, שֶׁהִיא חַדָּה וְקַלָּה בִּגְזֵרוֹתֶיהָ עַל יִשְׂרָאֵל, וְאוֹמֵר לָהֶם כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לְיִשְׂרָאֵל חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. (בראשית ב, יד): הַהֹלֵךְ קִדְמַת אַשּׁוּר, אָמַר רַב הוּנָא כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם אַשּׁוּר, שֶׁהָיוּ מְאַשְׁרִין עַצְמָן מִיִּשְׂרָאֵל. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, כָּל הַמַּלְכֻיּוֹת נִקְרְאוּ עַל שֵׁם מִצְרַיִם, עַל שֵׁם שֶׁהָיוּ מְצֵירִין לְיִשְׂרָאֵל. (בראשית ב, יד): וְהַנָּהָר הָרְבִיעִי הוּא פְרָת, הוּא אֱדוֹם שֶׁפָּרָת וְרָבָת בִּתְפִלָּתוֹ שֶׁל זָקֵן. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לְעוֹלָמוֹ שֶׁל יִשְׂרָאֵל. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לִבְנוֹ. דָּבָר אַחֵר, שֶׁפָּרָת וְרָבָת וְהֵצֵירָה לְבֵיתוֹ. דָּבָר אַחֵר, פָּרָת עַל שׁוּם סוֹפָהּ, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי. אַבְרָהָם רָאָה הַמַּלְכֻיּוֹת בְּעִסּוּקָן (בראשית טו, יב): וְהִנֵּה אֵימָה, זוֹ בָּבֶל עַל שֵׁם (דניאל ג, יט): נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא. (בראשית טו, יב): חֲשֵׁכָה, זוֹ מָדַי, שֶׁהֶחֱשִׁיכָה בִּגְזֵרוֹתֶיהָ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (אסתר ג, יג): לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד. (בראשית טו, יב): גְּדֹלָה, זוֹ יָוָן, אָמַר רַב נַחְמָן מְלַמֵּד שֶׁהָיְתָה מַלְכוּת יָוָן מַעֲמֶדֶת מֵאָה וְשִׁבְעִים וְאֶחָד אִפַּרְכִין, מֵאָה וְעֶשְׂרִים וְשִׁבְעָה אִסְטְרָטָלִיטוּן, וְרַבָּנָן אָמְרִין שִׁשִּׁים שִׁשִׁים, וְרַבִּי בֶּרֶכְיָה וְרַבִּי חָנִין עַל הֲדָא דְרַבָּנָן (דברים ח, טו): הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב, נָחָשׁ זֶה בָּבֶל. שָׂרָף, זֶה מָדַי. עַקְרָב, זֶה יָוָן, מָה עַקְרָב זֶה מַשְׁרֶצֶת שִׁשִּׁים שִׁשִּׁים, כָּךְ הָיְתָה מַלְכוּת יָוָן מַעֲמֶדֶת שִׁשִּׁים שִׁשִּׁים. (בראשית טו, יב): נֹפֶלֶת, זוֹ אֱדוֹם, עַל שֵׁם (ירמיה מט, כא): מִקּוֹל נִפְלָם רָעֲשָׁה הָאָרֶץ. וְיֵשׁ אוֹמְרִים אֵימָה, זוֹ אֱדוֹם, עַל שֵׁם (דניאל ז, ז): דְּחִילָה וְאֵימְתָנִי. חֲשֵׁכָה, זוֹ יָוָן. גְּדֹלָה, זוֹ מָדַי, עַל שֵׁם (אסתר ג, א): גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ. נֹפֶלֶת, זוֹ בָּבֶל, עַל שֵׁם (ישעיה כא, ט): נָפְלָה נָפְלָה בָּבֶל. רָאָה דָּנִיֵּאל אֶת הַמַּלְכֻיּוֹת בְּעִסּוּקָן, הֲדָא הוּא דִכְתִיב (דניאל ז, ב ג): חָזֵה הֲוֵית בְּחֶזְוִי עִם לֵילְיָא וַאֲרוּ אַרְבַּע רוּחֵי שְׁמַיָא מְגִיחָן לְיַמָּא רַבָּא, וְאַרְבַּע חֵיוָן רַבְרְבָן סָלְקָן מִן יַמָּא, אִם זְכִיתֶם מִן יַמָּא וְאִם לָאו מִן חוֹרְשָׁא, הֲדָא חֵיוְתָא דְיַמָּא כִּי סָלְקָא מִן יַמָּא הִיא מִמַּכְיָא, סָלְקָא מִן חוֹרְשָׁא לֵית הִיא מִמַּכְיָא, דְכַוָּותָא (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, עַיִ"ן תְּלוּיָה, אִם זְכִיתֶם מִן הַיְאוֹר וְאִם לָאו מִן הַיַּעַר, הֲדָא חֵיוְתָא כִּי סָלְקָא מִן נַהֲרָא הִיא מִמַּכְיָא, סָלְקָא מִן חוֹרְשָׁא לֵית הִיא מִמַּכְיָא, (דניאל ז, ג): שָׁנְיָן דָּא מִן דָּא, אַל תִּקְרֵי שָׁנְיָן אֶלָּא סָנְיָן דָּא מִן דָּא, מְלַמֵּד שֶׁכָּל אֻמָּה שֶׁשּׁוֹלֶטֶת בָּעוֹלָם הִיא שׂוֹנְאָה לְיִשְׂרָאֵל וּמְשַׁעְבְּדָא בָּהֶן. (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה, זוֹ בָּבֶל, יִרְמְיָה רָאָה אוֹתָהּ אֲרִי וְרָאָה אוֹתָהּ נֶשֶׁר, דִּכְתִיב (ירמיה ד, ז): עָלָה אַרְיֵה מִסֻּבְּכוֹ (ירמיה מט, כב): הִנֵּה כַנֶּשֶׁר יַעֲלֶה וְיִדְאֶה, אָמְרִין לְדָנִיֵּאל אַתּ מָה חָמֵית לְהוֹן, אָמַר לְהוֹן חָמֵיתִי אַפִּין כְּאַרְיֵה וְגַפִּין דִּי נְשַׁר, הֲדָא הוּא דִכְתִיב (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה וְגַפִּין דִּי נְשַׁר לַהּ חָזֵה הֲוֵית עַד דִּי מְּרִיטוּ גַּפֵּיהּ וּנְטִילַת מִן אַרְעָא. רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אוֹמֵר כָּל אוֹתוֹ אֲרִי לָקָה וְלִבּוֹ לֹא לָקָה, דִּכְתִיב (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אַף לִבּוֹ לָקָה, דִּכְתִיב (דניאל ד, יג): לִבְבֵהּ מִן אֲנָשָׁא יְשַׁנּוֹן. חָזֵה הֲוֵית (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרֵי תִנְיָנָא דָמְיָא לְדֹב, לְדב כְּתִיב זֶה מָדַי, הוּא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (ירמיה ה, ו): עַל כֵּן הִכָּם אַרְיֵה מִיַּעַר, זוֹ בָּבֶל. (ירמיה ה, ו): זְאֵב עֲרָבוֹת יְשָׁדְדֵם, זוֹ מָדַי. (ירמיה ה, ו): נָמֵר שֹׁקֵד עַל עָרֵיהֶם, זוֹ יָוָן. (ירמיה ה, ו): כָּל הַיּוֹצֵא מֵהֵנָּה יִטָּרֵף, זוֹ אֱדוֹם, לָמָּה, (ירמיה ה, ו): כִּי רַבּוּ פִּשְׁעֵיהֶם עָצְמוּ מְשֻׁבוֹתֵיהֶם. (דניאל ז, ו): חָזֵה הֲוֵית וַאֲרוּ אָחֳרִי כִּנְמַר, זוֹ יָוָן, שֶׁהָיְתָה מַעֲמֶדֶת בִּגְזֵרוֹתֶיהָ וְאוֹמֶרֶת לְיִשְׂרָאֵל כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק לָעוֹלָם הַבָּא. (דניאל ז, ז): בָּאתַר דְּנָא חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָה, זוֹ אֱדוֹם, דָּנִיֵּאל רָאָה שְׁלָשְׁתָּן בְּלַיְלָה אֶחָד וְלָזוֹ בְּלַיְלָה אֶחָד, לָמָּה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשְּׁקוּלָה כְּנֶגֶד שְׁלָשְׁתָּן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר יַתִּירָה. מָתִיב רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (יחזקאל כא, יט): בֶּן אָדָם הִנָּבֵא וְהַךְ כַּף אֶל כָּף, דָּא מָה עָבַד לָהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ (יחזקאל כא, יט): וְתִכָּפֵל. משֶׁה רָאָה אֶת הַמַּלְכֻיּוֹת בְּעִסּוּקָן, (ויקרא יא, ד): אֶת הַגָּמָל, זוֹ בָּבֶל, שֶׁנֶּאֱמַר (תהלים קלז, ח): אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ. (ויקרא יא, ה): אֶת הַשָּׁפָן, זוֹ מָדַי. רַבָּנָן וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, רַבָּנָן אָמְרֵי מַה הַשָּׁפָן הַזֶּה יֵשׁ בּוֹ סִימָנֵי טֻמְאָה וְסִימָנֵי טָהֳרָה, כָּךְ הָיְתָה מַלְכוּת מָדַי מַעֲמֶדֶת צַדִּיק וְרָשָׁע. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן דָּרְיָוֶשׁ הָאַחֲרוֹן בְּנָהּ שֶׁל אֶסְתֵּר הָיָה, טָהוֹר מֵאִמּוֹ וְטָמֵא מֵאָבִיו. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, אִמּוֹ שֶׁל תַּלְמַי אַרְנֶבֶת שְׁמָהּ. (ויקרא יא, ז): וְאֶת הַחֲזִיר, זוֹ פָּרַס, משֶׁה נָתַן שְׁלָשְׁתָּם בְּפָסוּק אֶחָד, וְלָזוֹ בְּפָסוּק אֶחָד, וְלָמָּה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשְּׁקוּלָה כְּנֶגֶד שְׁלָשְׁתָּן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר (דניאל ז, ז): יַתִּירָה. מָתִיב רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בֶּן אָדָם הִנָּבֵא וְהַךְ כַּף אֶל כָּף, דָּא מָה עָבַד לֵיהּ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְתִכָּפֵל. רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָּה בְּשֵׁם רַבִּי סִימוֹן מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם אָסָף וּמשֶׁה, אָסָף אָמַר (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. משֶׁה אָמַר (ויקרא יא, ז): וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה, לָמָּה נִמְשְׁלָה לַחֲזִיר, לוֹמַר לָךְ מָה חֲזִיר בְּשָׁעָה שֶׁהוּא רוֹבֵץ מוֹצִיא טְלָפָיו וְאוֹמֵר רְאוּ שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת אֱדוֹם מִתְגָּאָה וְחוֹמֶסֶת וְגוֹזֶלֶת וְנִרְאֵית כְּאִלּוּ מַצַּעַת בִּימָה. מַעֲשֶׂה בְּשִׁלְטוֹן אֶחָד שֶׁהָיָה הוֹרֵג הַגַּנָּבִים וְהַמְנָאֲפִים וְהַמְכַשְּׁפִים, גָּחִין וְאָמַר לַסַּנְקְלִיטִין, שְׁלָשְׁתָּן עָשִׂיתִי בְּלַיְלָה אֶחָד. דָּבָר אַחֵר, (ויקרא יא, ד): אֶת הַגָּמָל, זוֹ בָּבֶל, (ויקרא יא, ד): כִּי מַעֲלֶה גֵרָה הוּא, שֶׁמְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן, כָּל מַה שֶּׁפָּרַט דָּוִד כָּלַל אוֹתוֹ רָשָׁע בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (דניאל ד, לד): כְּעַן אֲנָה נְבֻכַדְנֶצַּר מְשַׁבַּח וּמְרוֹמֵם וּמְהַדַּר לְמֶלֶךְ שְׁמַיָא. מְשַׁבַּח (תהלים קמז, יב): שַׁבְּחִי יְרוּשָׁלַיִם אֶת ה'. וּמְרוֹמֵם (תהלים ל, ב): אֲרוֹמִמְךָ ה'. וּמְהַדַּר (תהלים קד, א): ה' אֱלֹהַי גָדַלְתָּ מְאֹד הוֹד וְהָדָר לָבָשְׁתָּ. (דניאל ד, לד): דִּי כָל מַעֲבָדוֹהִי קְשֹׁט (תהלים קלח, ב): עַל חַסְדְּךָ וְעַל אֲמִתֶּךָ. (דניאל ד, לד): וְאֹרְחָתֵהּ דִּין (תהלים צו, י): יָדִין עַמִּים בְּמֵישָׁרִים. (דניאל ד, לד): וְדִי מַהְלְכִין בְּגֵוָה (תהלים צג, א): ה' מָלָךְ גֵּאוּת לָבֵשׁ. (דניאל ד, לד): יָכִל לְהַשְׁפָּלָה (תהלים עה, יא): וְכָל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ. (ויקרא יא, ה): וְאֶת הַשָּׁפָן, זוֹ מָדַי, (ויקרא יא, ה): כִּי מַעֲלֵה גֵרָה הוּא, שֶׁמְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (עזרא א, ב): כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס. (ויקרא יא, ו): וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, (ויקרא יא, ו): כִּי מַעֲלַת גֵּרָה הִוא, שֶׁמְּקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן כַּד הֲוָה חָמֵי לְרַבִּי שִׁמְעוֹן הַצַּדִּיק, אוֹמֵר בָּרוּךְ ה' אֱלֹהֵי שֶׁל שִׁמְעוֹן הַצַּדִּיק. (ויקרא יא, ז): וְאֶת הַחֲזִיר, זֶה אֱדוֹם, (ויקרא יא, ז): וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָהּ מְקַלֶּסֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא דַּיָּן שֶׁאֵינָהּ מְקַלֶּסֶת אֶלָּא מְחָרֶפֶת וּמְגַדֶּפֶת וְאוֹמֶרֶת (תהלים עג, כה): מִי לִי בַשָּׁמָיִם. דָּבָר אַחֵר, אֶת הַגָּמָל, זוֹ בָּבֶל, כִּי מַעֲלֶה גֵרָה הוּא, שֶׁמְגַדֶּלֶת אֶת דָּנִיֵּאל, שֶׁנֶּאֱמַר (דניאל ב, מט): וְדָנִיֵּאל בִּתְרַע מַלְכָּא. וְאֶת הַשָּׁפָן, זוֹ מָדַי, כִּי מַעֲלֵה גֵרָה הוּא, שֶׁמְגַדֶּלֶת אֶת מָרְדְּכַי, שֶׁנֶּאֱמַר (אסתר ב, יט): וּמָרְדֳּכַי ישֵׁב בְּשַׁעַר הַמֶּלֶךְ. וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, כִּי מַעֲלַת גֵּרָה הִוא, שֶׁמְגַדֶּלֶת הַצַּדִּיקִים. אֲלֶכְּסַנְדְּרוֹס כַּד הֲוָה חָמֵי לְשִׁמְעוֹן הַצַּדִּיק הֲוָה קָאֵים עַל רַגְלֵיהּ, אָמְרִין לֵיהּ מִינָאֵי, מִן קֳדָם יְהוּדָאי אַתְּ קָאֵים, אָמַר לָהֶם בְּשָׁעָה שֶׁאֲנִי יוֹצֵא לְמִלְחָמָה דְּמוּתוֹ אֲנִי רוֹאֶה וְנוֹצֵחַ. וְאֶת הַחֲזִיר, זוֹ אֱדוֹם, וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָה מְגַדֶּלֶת הַצַּדִּיקִים, וְלֹא דַי שֶׁאֵינָה מְגַדֶּלֶת אֶלָּא שֶׁהוֹרֶגֶת אוֹתָם. הֲדָא הוּא דִכְתִיב (ישעיה מז, ו): קָצַפְתִּי עַל עַמִּי חִלַּלְתִּי נַחֲלָתִי וגו', נַחֲלָתִי רַבִּי עֲקִיבָא וַחֲבֵרָיו. דָּבָר אַחֵר, אֶת הַגָּמָל, זוֹ בָּבֶל, כִּי מַעֲלֶה גֵרָה, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ. וְאֶת הַשָּׁפָן, זוֹ מָדַי כִּי מַעֲלֵה גֵרָה הוּא, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ, וְאֶת הָאַרְנֶבֶת, זוֹ יָוָן, כִּי מַעֲלַת גֵרָה הִוא, שֶׁגָּרְרָה מַלְכוּת אַחֲרֶיהָ. וְאֶת הַחֲזִיר, זוֹ אֱדוֹם, וְהוּא גֵרָה לֹא יִגָּר, שֶׁאֵינָה גוֹרֶרֶת מַלְכוּת אַחֲרֶיהָ, וְלָמָּה נִקְרָא שְׁמָהּ חֲזִיר, שֶׁמַּחֲזֶרֶת עֲטָרָה לִבְעָלֶיהָ, הֲדָא הוּא דִכְתִיב (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַה' הַמְּלוּכָה. 22.3. דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּבִיאִים אִם אֵין אַתֶּם עוֹשִׂין שְׁלִיחוּתִי יֵשׁ לִי שְׁלוּחִין, הֱוֵי: וְיִתְרוֹן אֶרֶץ וגו', בַּכֹּל אֲנִי עוֹשֶׂה שְׁלִיחוּתִי. אָמַר רַבִּי אַחָא בַּכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ אֲפִלּוּ עַל יְדֵי נָחָשׁ אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ וַאֲפִלּוּ עַל יְדֵי עַקְרָב וַאֲפִלּוּ עַל יְדֵי יַתּוּשׁ, טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קֹדֶשׁ הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְיָדוֹ וְגִדֵּר אֶת הַפָּרֹכֶת, וְנָטַל שְׁתֵּי זוֹנוֹת וְהִצִּיעַ סֵפֶר תּוֹרָה תַּחְתֵּיהֶן וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצְאָה חַרְבּוֹ מְלֵאָה דָּם. מַאן דְּאָמַר מִדַּם הַקָּרְבָּנוֹת, וּמַאן דְּאָמַר מִן דַם פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. הִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעְלָה, אָמַר לָא דָמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בַּמִּדְבָּר וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. מֶה עָשָׂה כִּנֵּס כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וְנָתַן לְתוֹךְ גַּרְגּוּתְנִי אַחַת וְיָרַד לוֹ לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מָחָא נַחְשׁוֹלָא בְּיַמָּא, אָמַר דּוֹמֶה לִי שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ זֶה אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶם אֶלָּא בַּמַּיִם, וְכֵן דּוֹר הַמַּבּוּל, וְכֵן פַּרְעֹה וְחֵילוֹ, אַף אֲנִי כֵּיוָן שֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי וְעַכְשָׁיו לְכָאן קְדָמָנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ בִּבְרִיָה פְּחוּתָה מִמַּה שֶּׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית אֲנִי פּוֹרֵעַ מִמְךָ, מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם וְעָמַד מִזַעְפּוֹ, כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל בְּנֵי רוֹמִי וְקִלְסוּהוּ, נְקִיטָא בַּרְבָּרַיָיא, מִיָּד הֵסִיקוּ לוֹ אֶת הַמֶּרְחָץ וְנִכְנַס וְרָחַץ, כֵּיוָן שֶׁיָּצָא מָזְגוּ לוֹ כַּסָּא דְחַמְרָא וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יַתּוּשׁ אֶחָד וְנִכְנַס לְתוֹךְ חָטְמוֹ, וְהָיָה אוֹכֵל וְהוֹלֵךְ עַד שֶׁהִגִּיעַ לְמֹחוֹ, הִתְחִיל מְנַקֵּר אֶת מֹחוֹ, אָמַר קִרְאוּ לָרוֹפְאִים וִיפַצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלוֹהַּ שֶׁל אֻמָּה זוֹ נִפְרַע מֵאוֹתוֹ הָאִישׁ, מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ אֶת מֹחוֹ וּמָצְאוּ בוֹ כְּמוֹ גּוֹזָל בֶּן יוֹנָה, וְהָיָה בּוֹ מִשְׁקַל שְׁתֵּי לִטְרָאוֹת, אָמַר רַבִּי אֶלְעָזָר בְּרַַבִּי יוֹסֵי תַּמָּן הֲוֵינָא וְיַהֲבִין גּוֹזָלָא מִן דֵּין סִטְרָא וְתַרְתֵּין לִיטְרַיָא מִן דֵּין סִטְרָא וְתָקַל חַד כָּל קֳבֵל חַד, וּנְטָלוּהוּ וּנְתָנוּהוּ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַאן דַּהֲוָה הָדֵין שָׁנֵי הֲוָה הָדֵין שָׁנֵי, פָרַח יַתּוּשָׁא פָּרַח נִשְׁמָתָא דְּטִיטוּס הָרָשָׁע. 26.1. אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן (ויקרא כא, א), רַבִּי תַּנְחוּם בְּרַבִּי חֲנִילָאי פָּתַח (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת, אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת אִמְרוֹת בָּשָׂר וָדָם אֵינָן אֲמָרוֹת טְהוֹרוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם נִכְנַס לִמְדִינָה כָּל בְּנֵי הַמְּדִינָה מְקַלְּסִין אוֹתוֹ וְעָרַב לוֹ קִלּוּסָן, אָמַר לָהֶם לְמָחָר אֲנִי בּוֹנֶה לָכֶם דִּימוֹסִיאוֹת וּמֶרְחֲצָאוֹת, לְמָחָר אֲנִי מַכְנִיס לָכֶם אַמָּה שֶׁל מַיִם, יָשַׁן לוֹ וְלֹא עָמַד, הֵיכָן הוּא וְהֵיכָן אִמְרוֹתָיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, לָמָּה הוּא אֱמֶת אָמַר רַבִּי אָבִין (ירמיה י, י): שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, אֲמָרוֹת טְהֹרוֹת רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן, וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר, וְרַבִּי יַעֲקֹב דִּכְפַר חָנִין, וְאָמְרִין לָהּ בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מָצִינוּ שֶׁעִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹנֶה אוֹתִיּוֹת וְלֹא הוֹצִיא דָּבָר מְגֻנֶּה מִפִּיו, שֶׁנֶּאֱמַר (בראשית ז, ח): מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה, וּבְמָקוֹם אַחֵר עִקֵּם שְׁתַּיִם וְשָׁלשׁ תֵּבוֹת בַּתּוֹרָה כְּדֵי שֶׁלֹּא לְהוֹצִיא דָּבָר שֶׁל טֻמְאָה מִתּוֹךְ פִּיו, הֲדָא הוּא דִכְתִיב (בראשית ז, ב): מִכֹּל הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה, [הטמאה] [אשר טמאה היא] אֵינוֹ אוֹמֵר, אֶלָּא אֲשֶׁר לֹא טְהֹרָה הִוא, אָמַר רַבִּי יוּדָן בֶּן מְנַשֶּׁה אַף כְּשֶׁבָּא לִפְתֹּחַ לָהֶם בְּסִימָנֵי בְּהֵמָה טְמֵאָה, לֹא פָּתַח אֶלָּא בְּטַהֲרָה, (ויקרא יא, ד): אֶת הַגָּמָל כִּי לֹא מַפְרִיס פַּרְסָה הוּא, אֵין כְּתִיב כָּאן, אֶלָּא כִּי מַעֲלֵה גֵרָה, (ויקרא יא, ה): אֶת הַשָּׁפָן כִּי לֹא מַפְרִיס פַּרְסָה הוּא אֵינוֹ אוֹמֵר, אֶלָּא כִּי מַעֲלֵה גֵרָה, וְכֵן הָאַרְנֶבֶת וְכֵן הַחֲזִיר. 26.2. רַבִּי יוֹסֵי מִמִּלְחַיָא וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמְרוּ, מָצִינוּ תִּינוֹקוֹת בִּימֵי דָוִד עַד שֶׁלֹּא טָעֲמוּ טַעַם חֵטְא הָיוּ יוֹדְעִין לִדְרשׁ אֶת הַתּוֹרָה מ"ט פָּנִים טָמֵא וּמ"ט פָּנִים טָהוֹר, וַהֲוָה דָּוִד מַצְלֵי עֲלַיְהוּ, הֲדָא הוּא שֶׁדָּוִד אוֹמֵר (תהלים יב, ח): אַתָּה ה' תִּשְׁמְרֵם, אַתָּה ה' נְטַר אוֹרַיְתְהוֹן בְּלִבֵּהוֹן, [עפ"י (תהלים יב, ח)]: תִּנְצְרֵם מִן הַדּוֹר זוּ לְעוֹלָם, מִן הַדּוֹר הַהוּא שֶׁהוּא חַיָּב כְּלָיָה, אַחַר כָּל הַשֶּׁבַח הַזֶּה יוֹצְאִין לַמִּלְחָמָה וְנוֹפְלִין, אֶלָּא עַל יְדֵי שֶׁהָיוּ בָּהֶם דֵּילָטוֹרִין הָיוּ נוֹפְלִין, הוּא שֶׁדָּוִד אוֹמֵר (תהלים נז, ה): נַפְשִׁי בְּתוֹךְ לְבָאִם, לְבָאִם זֶה אַבְנֵר וַעֲמָשָׂא שֶׁהָיוּ לְבָאִים בַּתּוֹרָה. (תהלים נז, ה): אֶשְׁכְּבָה לֹהֲטִים, זֶה דּוֹאֵג וַאֲחִיתֹפֶל שֶׁהָיוּ לְהוּטִין אַחַר לָשׁוֹן הָרָע. (תהלים נז, ה): בְּנֵי אָדָם שִׁנֵּיהֶם חֲנִית וְחִצִּים, אֵלּוּ אַנְשֵׁי קְעִילָה דִּכְתִיב בָּהֶם (שמואל א כג, יא): הֲיַסְגִּרֻנִי בַעֲלֵי קְעִילָה בְיָדוֹ. (תהלים נז, ה): וּלְשׁוֹנָם חֶרֶב חַדָּה, אֵלּוּ הַזִּיפִים דִּכְתִיב בְּהוֹן (תהלים נד, ב): בְּבוֹא הַזִּיפִים וַיֹּאמְרוּ לְשָׁאוּל, בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד וְכִי מָה הַשְּׁכִינָה עוֹשָׂה בָּאָרֶץ (תהלים נז, ב): רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים, סַלֵּק שְׁכִינָתְךָ מִבֵּינֵיהוֹן. אֲבָל דּוֹרוֹ שֶׁל אַחְאָב כֻּלָּן עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הָיוּ, וְעַל יְדֵי שֶׁלֹּא הָיוּ בָּהֶן דֵּילָטוֹרִין הָיוּ יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הוּא שֶׁעוֹבַדְיָה אָמַר לְאֵלִיָּהוּ (מלכים א יח, יג): הֲלֹא הֻגַּד לַאדֹנִי וגו' וָאֲכַלְכְּלֵם לֶחֶם וָמָיִם, אִם לֶחֶם לָמָּה מָיִם, אֶלָּא מְלַמֵּד שֶׁהָיוּ הַמַּיִם קָשִׁים לוֹ לְהָבִיא יוֹתֵר מִן הַלֶּחֶם, וְאֵלִיָּהוּ מַכְרִיז בְּהַר הַכַּרְמֶל וְאוֹמֵר (מלכים א יח, כב): אֲנִי נוֹתַרְתִּי נָבִיא לַה' לְבַדִּי, וְכָל עַמָּא יָדְעֵי וְלָא מְפַרְסְמֵי לְמַלְכָּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמְרוּ לוֹ לַנָּחָשׁ מִפְּנֵי מָה אַתָּה מָצוּי בֵּין הַגְּדֵרוֹת, אָמַר לָהֶם מִפְּנֵי שֶׁפָּרַצְתִּי גִּדְרוֹ שֶׁל עוֹלָם. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הַנָּחָשׁ פָּרַץ גִּדְרוֹ שֶׁל עוֹלָם תְּחִלָּה לְפִיכָךְ נַעֲשָׂה סְפֶּקָלָטוֹר לְכָל פּוֹרְצֵי גְדֵרוֹת. אָמְרוּ לוֹ לָמָּה אַתָּה נוֹשֵׁךְ, מָה אַתָּה מוֹעִיל, אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל, וְאַתְּ נוֹשֵׁךְ וּמֵמִית. אָמַר לָהֶם (קהלת י, יא): אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ, אֶפְשָׁר דַּאֲנָא עָבֵיד כְּלוּם אֶלָּא אִם מִתְאֲמַר לִי מִן עֲלִיּוּתָא. אָמְרוּ לוֹ לָמָּה אַתָּה נוֹשֵׁךְ בְּאֵבֶר אֶחָד וְאַרְסְךָ מְהַלֵּךְ בְּכָל הָאֵבָרִים, אָמַר לָהֶם וְלִי אַתֶּם אוֹמְרִים (קהלת י, יא): אֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן, דְּיָתֵיב בְּרוֹמִי וְקָטֵל בְּסוּרְיָא, בְּסוּרְיָא וְקָטֵל בְּרוֹמִי. וְלָמָּה קוֹרֵא שְׁלִישִׁי, שֶׁהוּא הוֹרֵג שְׁלשָׁה, הָאוֹמְרוֹ, הַמְּקַבְּלוֹ וְהַנֶּאֱמַר עָלָיו. עוֹבָדָא הֲוָה בִּגְבַר דַּהֲוַת לֵיהּ כַּלָּה בִּישָׁא וַהֲוַת צְמִידָה אֲמָרָה לִשָּׁן בִּישׁ, וַהֲוָה מְפַיֵּס יָתָהּ תְּרֵין זִמְנִין בְּיוֹמָא, חַד בְּרַמְשָׁא וְחַד בְּצַפְרָא, אֲמַר לָהּ אֲנָא בָּעֵי מִינָךְ דְּלָא תֵימְרִין לִשַּׁן בִּישׁ, מָה עֲבָדַת אֲזָלַת וַאֲמָרַת לְבַעֲלָהּ הָדֵין אֲבוּךְ בָּעֵי לְשַׁמָּשָׁא יָתִי, וְאִי לֵית אַתְּ מְהֵימַנְתְּ לִי עוּל אָתֵית לְרַמְשָׁא וְאַתְּ מַשְׁכַּח יָתֵיהּ יָתֵיב וּמְפַיֵּס לִי, אָזַל וּרְצַד עֲלוֹי וְחָמָא יָתֵיהּ קָאֵים גָּחִין וְסָיַח יָתָהּ. אֲמַר כְּבָר מִלָּא קוּשְׁטָן, מָה עֲבַד מְחָא לַאֲבוֹי וּקְטָלֵיהּ. אוֹבִילִין יָתֵיהּ לְדִינָא וְאִתְחַיַּיב קָטוֹלִין, וּלְהַהִיא אִנְתְּתָא דַּאֲמָרַת עַל אֲבוֹי לָשׁוֹן הָרָע וְאִיתְחַיְיבָא קָטוֹלִין, וְאִשְׁתַּכַּח לִשָּׁנָא קָטֵל תְּלָתֵיהוֹן. וּבִימֵי שָׁאוּל הָרַג אַרְבָּעָה, דּוֹאֵג שֶׁאָמַר, שָׁאוּל שֶׁקִּבְּלוֹ, אֲחִימֶלֶךְ שֶׁנֶּאֱמַר עָלָיו, אַבְנֵר לָמָּה נֶהֱרַג, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אַבְנֵר נֶהֱרַג עַל שֶׁעָשָׂה דָמָן שֶׁל נְעָרִים שְׂחוֹק, הֲדָא הוּא דִכְתִיב (שמואל ב ב, יד): וַיֹּאמֶר אַבְנֵר אֶל יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר עַל שֶׁהִקְדִּים שְׁמוֹ לְשֵׁם דָּוִד, הֲדָא הוּא דִכְתִיב (שמואל ב ג, יב): וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמֹר לְמִי אָרֶץ, וְהָכֵי כָּתַב לֵיהּ מֵאַבְנֵר לְדָוִד. וְרַבָּנָן אָמְרוּ עַל יְדֵי שֶׁהָיָה לוֹ לְשָׁאוּל לְהִתְפַּיֵּס בְּדָוִד וְלֹא הִנִּיחוֹ אַבְנֵר, שֶׁאָמַר לוֹ דָּוִד (שמואל א כד, יא): וְאָבִי רְאֵה גַּם רְאֵה, אֲמַר לֵיהּ מָה אַתְּ בָּעֵי, מִן גְּלַגּוֹי דִּידָךְ בְּסִירָה הוּעֲדָה, כַּד אָתוֹן לַמַּעֲגָל. אָמַר לוֹ (שמואל א כו, יד): הֲלוֹא תַעֲנֶה אַבְנֵר, בַּכָּנָף אָמַרְתָּ בְּסִירָה הוּעֲדָה, חֲנִית וְצַפַּחַת בְּסִירָה הוּעֲדוּ. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁהָיָה סִפֵּק בְּיָדוֹ לִמְחוֹת בְּשָׁאוּל עַל נוֹב וְלֹא מִחָה. 30.1. וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן (ויקרא כג, מ), רַבִּי אַבָּא בַּר כַּהֲנָא פָּתַח (משלי ח, י): קְחוּ מוּסָרִי וְאַל כָּסֶף, קְחוּ מוּסָרָהּ שֶׁל תּוֹרָה וְאַל כָּסֶף, (ישעיה נה, ב): לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם, לָמָּה אַתֶּם שׁוֹקְלִים כֶּסֶף לִבְנֵי עֵשָׂו בְּלוֹא לֶחֶם, עַל שֶׁלֹּא שְׂבַעְתֶּם מִלַּחְמָהּ שֶׁל תּוֹרָה. (ישעיה נה, ב): וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה, לָמָּה אַתֶּם יְגֵעִים וְאֻמּוֹת הָעוֹלָם שְׂבֵעִים, בְּלֹא לְשָׂבְעָה, עַל שֶׁלֹּא שְׂבַעְתֶּם מִיֵּינָהּ שֶׁל תּוֹרָה, דִּכְתִיב (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא אֲבוֹי בְּשֵׁם רַבִּי יוֹסֵי בֶּן נְהוֹרָאי אָמַר, כְּתִיב (ירמיה ל, כ): וּפָקַדְתִּי עַל כָּל לֹחֲצָיו, אֲפִלּוּ עַל גַּבָּאֵי צְדָקָה, חוּץ מִשְּׂכַר סוֹפְרִים וּמַשְׁנִים, שֶׁאֵינָן נוֹטְלִין אֶלָּא שְׂכַר בַּטָּלָה בִּלְבָד, אֲבָל שְׂכַר דָּבָר אֶחָד מִן הַתּוֹרָה אֵין כָּל בְּרִיָּה יְכוֹלָה לִתֵּן מַתַּן שְׂכָרָהּ. תָּנֵי מֵרֹאשׁ הַשָּׁנָה נִקְצָצִין מְזוֹנוֹתָיו שֶׁל אָדָם חוּץ מִמַּה שֶּׁמּוֹצִיא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְרָאשֵׁי חֳדָשִׁים וּמַה שֶּׁהַתִּינוֹקוֹת מוֹלִיכִים לְבֵית רַבָּן, אִם מוֹסִיף מוֹסִיפִים לוֹ אִם פּוֹחֵת פּוֹחֲתִין לוֹ. רַבִּי יוֹחָנָן הֲוָה מְטַיֵּל, סָלֵק מִטְבֶרְיָא לְצִפּוֹרִין, וַהֲוָה רַבִּי חִיָּא בַּר אַבָּא מִסְמַךְ לֵיהּ, מָטוֹן חַד בֵּית חֲקַל אֲמַר הָדֵין בֵּית חַקְלָא הֲוָה דִידִי וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית כַּרְמָא אֲמַר הָדֵין בֵּית כַּרְמָא דִידִי הֲוֵית וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית זֵיתָא, אֲמַר הָדֵין בֵּית זֵיתָא דִידִי הֲוָה וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא, שָׁרֵי רַבִּי חִיָּא בָּכֵי, אָמַר רַבִּי יוֹחָנָן מָה אַתְּ בָּכֵי, אֲמַר לֵיהּ עַל דְּלָא שְׁבַקְתְּ לְסִיבוּתָךְ כְּלוּם. אָמַר לוֹ קַלָּה הִיא בְּעֵינֶיךָ מַה שֶּׁעָשִׂיתִי שֶׁמָּכַרְתִּי דָבָר שֶׁנִּבְרָא לְשִׁשָּׁה יָמִים וְקָנִיתִי דָּבָר שֶׁנִּתַּן לְאַרְבָּעִים יוֹם, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וּכְתִיב (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה. כַּד דְּמַךְ רַבִּי יוֹחָנָן הֲוָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב רַבִּי יוֹחָנָן אֶת הַתּוֹרָה, (דברים ט, ט): בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי הוֹשַׁעְיָא אִישׁ טִירְיָא רָאוּ מִטָּתוֹ שֶׁפָּרְחָה בָּאֲוִיר, וְהָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבָּא הוֹשַׁעְיָא אִישׁ טִירְיָא, בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ג, ו): מִי זֹאת עֹלָה מִן הַמִּדְבָּר כְּתִימְרוֹת עָשָׁן מְקֻטֶּרֶת מֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל, מַהוּ מִכֹּל אַבְקַת רוֹכֵל, אֶלָּא דַהֲוָה קָרָיי וְתָנָיי וּפַּיְיטָן וְדַרְשָׁן. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מִשְּׂכַר לְקִיחָה אַתָּה לָמֵד שְׂכַר לְקִיחָה, בְּמִצְרַיִם כְּתִיב (שמות יב, כב): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, בְּכַמָּה הֲוָת טִימְיָא דִּידֵיהּ בְּאַרְבָּעָה מִינֵי, וְהוּא גָּרַם לְיִשְׂרָאֵל לִירַשׁ בִּזַּת הַיָּם, בִּזַּת סִיחוֹן וְעוֹג, בִּזַּת שְׁלשִׁים וְאֶחָד מְלָכִים. לוּלָב שֶׁעוֹמֵד עַל הָאָדָם בְּכַמָּה דָּמִים, וְכַמָּה מִצְווֹת יֵשׁ בּוֹ, עַל אַחַת כַּמָּה וְכַמָּה. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 30.1. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זֶה אַבְרָהָם שֶׁהִדְּרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית כד, א): וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים, וּכְתִיב (ויקרא יט, לב): וְהָדַרְתָּ פְּנֵי זָקֵן. כַּפֹּת תְּמָרִים, זֶה יִצְחָק, שֶׁהָיָה כָּפוּת וְעָקוּד עַל גַּבֵּי הַמִּזְבֵּחַ. וַעֲנַף עֵץ עָבֹת, זֶה יַעֲקֹב, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיָה יַעֲקֹב רָחוּשׁ בְּבָנִים. וְעַרְבֵי נָחַל, זֶה יוֹסֵף, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשָׁה מִינִין הַלָּלוּ, כָּךְ מֵת יוֹסֵף לִפְנֵי אֶחָיו. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זוֹ שָׂרָה שֶׁהִדְּרָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית יח, יא): וְאַבְרָהָם וְשָׂרָה זְקֵנִים. כַּפֹּת תְּמָרִים, זוֹ רִבְקָה, מַה תְּמָרָה זוֹ יֵשׁ בָּהּ אֹכֶל וְיֵשׁ בָּהּ עֳקָצִין, כָּךְ הֶעֱמִידָה רִבְקָה צַדִּיק וְרָשָׁע. וַעֲנַף עֵץ עָבֹת, זוֹ לֵאָה, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיְתָה לֵאָה רְחוּשָׁה בְּבָנִים. וְעַרְבֵי נָחַל, זוֹ רָחֵל, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשֶׁת הַמִּינִין, כָּךְ רָחֵל מֵתָה לִפְנֵי אֲחוֹתָהּ. 34.2. דָּבָר אַחֵר, וְכִי יָמוּךְ אָחִיךָ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): מַלְוֵה ה' חוֹנֵן דָּל, אָמַר רַבִּי אֶלְעָזָר כְּתִיב (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר, בָּא זֶה וְחָטַף לוֹ אֶת הַמִּצְוָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם לוֹ גְּמוּלוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): וּגְמֻלוֹ יְשַׁלֶּם לוֹ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא רַבִּי נַחְמָן אָמַר לָהּ בְּשֵׁם רַבִּי יוּדָן בְּרַבִּי שׁ'ִמְעוֹן וְרַבָּנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אִלְמָלֵא מִקְרָא כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, כִּבְיָכוֹל דַּרְכּוֹ שֶׁל לֹוֶה לִהְיוֹת עֶבֶד לַמַּלְוֶה, הֲדָא הוּא דִכְתִיב (משלי כב, ז): וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי רְאוּבֵן אָמַר כָּל מִי שֶׁנּוֹתֵן פְּרוּטָה לֶעָנִי הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ פְּרוּטוֹת, וְכִי פְּרוּטָה נוֹתֵן לוֹ וַהֲלוֹא לֹא נוֹתֵן לוֹ אֶלָּא נַפְשׁוֹ, הָא כֵיצַד הָיְתָה כִּכָּר בְּעֶשֶׂר פְּרוּטוֹת וְעָנִי עוֹמֵד בַּשּׁוּק וְאֵין בְּיָדוֹ אֶלָּא תִּשְׁעָה וּבָא אֶחָד וְנָתַן לוֹ פְּרוּטָה וְנָטַל כִּכָּר וַאֲכָלָהּ וְשָׁבַת נַפְשׁוֹ עָלָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף אַתָּה בְּשָׁעָה שֶׁנַּפְשְׁךָ מְצַפְצֶפֶת לָצֵאת מִתּוֹךְ גּוּפְךָ, אֲנִי מְשִׁיבָהּ לְךָ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

22.3. "...The wicked Titus entered the sanctum of the Holy of Holies, and with his sword brandished in his hand he slashed the two curtains, and taking two whores he spread out a scroll of the Law beneath them and ravished them on top of the altar, and his sword came out full of blood, and some say from the blood of Yom Kippur [sprinkled by the Kohen Gadol on the curtains]. He [Titus] began to revile and blaspheme saying, “He who wages battle with a king in the desert and triumphs is different from him who wages battle in the king's own palace and vanquishes him.” What did he [Titus] do? He gathered all of the Temple vessels and put them in a sack and descended to a ship. At sea, a wave rose up to drown him. He said, “It would appear that this nation's god has power only on water. He [God] only punished the generation of Enosh with water, likewise He could only punish the generation of the flood with water, the generation of the Dispersal and Pharaoh and his army were only punished with water. So I, when I was in His house and domain He had no power to stand against me, and now he opposes me here!” The Holy One said, “By your life, I will punish you with the most insignificant of my creatures.” Immediately God hinted to the sea and it stayed its anger. When he arrived in Rome, all of the citizens came out and acclaimed him: “Conqueror of the Barbarians.” Immediately they heated the bath-house and he entered and washed himself. When he came out they poured for him the double glass for after the bath, and God appointed a mosquito for him and it entered his nose and gnawed its way up until it reached his brain. He said, “Call for the doctors to split open the head of that man [Titus] so I can know with what the God of that nation has punished him.” Forthwith they summoned the doctors, and they split open his brain and found in it the likeness of a young dove and its weight was two litras. R. Elazar son of R. Yosi said: I was there, and they put the young bird on one side [of the scales], and two litras on the other, and they balances one another. They took it and put it in a bowl, and as the mosquito withered so Titus deteriorated. The mosquito flew away, and away flew the soul of the wicked Titus....",

116. Anon., Sifre Deuteronomy, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 44, 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 44, 173

117. Anon., Sifre Numbers, 103.1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 43, 50

103.1. " (Bamidbar 12:6) \"And He said: Hear, I pray you (\"na\"), My words\": \"Na\" is a term of imploration. Now does this not follow a fortiori, viz.: If He who spoke and brought the world into being speaks (thus) with the terrestrial creatures, how much more so flesh and blood (speaking to one another)! R. Shimon b. Yochai says: What is the intent of \"Hear, I pray you, My words\"? They wished to enter into the words of the L-rd, whereupon He asked them to wait until He had finished. How much more so should one not enter into the words of his neighbor, (who may thereby lose his \"train of thought.\") (Ibid.) \"If there be prophets (among you), 'the L-rd' (i.e., the immanence of My name) I invest him with in a vision; in a dream I speak to him.\" — But perhaps, just as I speak with the prophets in a dream and a vision, so I speak with Moses. It is, therefore, written (Ibid. 7) \"Not so, My servant Moses. In all of My household, he (alone) is to be trusted\": aside from the ministering angels. R. Yossi says: even more than the ministering angels. (Ibid. 8) \"Mouth to mouth I spoke to him\": Mouth to mouth I told him to separate from his wife. (Ibid.) \"and in (clear) revelation\": This refers to the revelation of His words. You say: the revelation of his words; but perhaps (it refers to) the revelation of the Shechinah. It is, therefore, (to negate this) written (Shemot 33:20) \"You shall not be able to see My face, for no man can see My face and live.\" R. Akiva says: \"no man\" — literally. \"and live\" (i.e., \"and the live ones\"): This refers to the ministering angels, who live forever (i.e., They, too, cannot see His face.) R. Shimon says: I do not rule out the words of my master; I add to them, viz.: \"and live\": Even the holy creatures, who bear the throne (of glory), do not see the glory. R. Elazar b. R. Yossi says: Not only do they not see it, they do not even know where it is, as it is written (Ezekiel 2:12) \"Then a spirit lifted me and I heard behind me a sound of great tumult. Blessed is the glory of the L-rd from His place\" (wherever it may be). R. Dossa says: \"For a man will not see Me vachai\": \"When he lives\" (\"vachai\") he cannot see Me, but he sees Me when he dies. And thus is it written (Psalms 22:20) \"Before Him shall bow down all who go down to dust, whose spirit does not live.\" (Bamidbar, Ibid.) \"and not in riddles\": What is the intent of this? Because it is written (Ezekiel 17:2) \"Son of man, propound a riddle,\" then just as I speak to the prophets in riddles, I (sometimes) speak to Moses in riddles; it is, therefore, written \"and not in riddles.\" (Bamidbar, Ibid.) \"and the configuration of the L-rd does he behold.\" This is a vision of His \"back.\" You say it is a vision of His back, but perhaps it is a vision of His \"face.\" It is, therefore, written (Shemot 33:23) \"And I will remove My hand and you will see My back, but My face will not be seen.\" Moses sought to understand the ways of the Holy One Blessed be He — whereupon He said to him: \"and you will see My back, etc.\": My ways in the world to come, I will reveal to you; but, as to My ways in this world — \"You shall not be able to see My face,\" as it is written (Ezekiel 2:10) \"And He spread it (the scroll in the \"hand\" of G-d) before me, and it was written face and back.\" Now don't even the light-minded and commoners do this, writing face and back? Why mention it then? (The intent is:) \"face\" — (what transpires) in this world; \"back\" — (what transpires) in the world to come. \"face\" — the serenity of the righteous and the affliction of the wicked in this world; \"back\" — the reward of the righteous and the punishment of the wicked in the world to come. (Ezekiel, Ibid.) \"and written upon it were \"kinnim, hegeh, and hi\": \"kinnim\" — the afflictions of the righteous in this world, viz. (Ibid. 32:16) \"This is a kinah (a dirge) and intone it\"; \"hegeh\" — the reward of the righteous in the world to come, viz. (Psalms 92:4) \"(Rejoice) on an assor (a ten-stringed instrument), on a psaltery, on higayon (like 'hegeh') and harp\"; \"and hi\" — the punishment of the wicked in the world to come, viz. (Ezekiel 7:26) \"hoveh (like 'hi') upon hoveh shall come.\" (Bamidbar, Ibid.) \"And why did you not fear to speak against My servant, against Moses\": Let it not be written \"against My servant.\" (The intent is) that in speaking against Moses, it is as if You have spoken against Me. (for he is \"My servant\"). An analogy: A king had a governor in a province, and the people speak against him. The king says to them: You have not spoken against My servant, but against Me! And if you say (that you are not speaking against Me), but that I do not know his (evil) ways, this (i.e., to say that I am ignorant of his ways) is even worse than your first (offense)!",

118. Anon., Lamentations Rabbah, 1.5, 1.16, 2.2, 3.3, 3.17, 4.2, 6.24 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, satire and irony in •talmud, babylonian •loanwords, iranian, in the babylonian talmud, used in reference to the exilarch Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 95; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 90; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 217; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 369, 378

1.5. חַד מִירוּשָׁלַיִם אֲזַל גַּבֵּי תַּגָּרָא בְּאַתֵּינַס, אֲתָא אִיתְקַבֵּל בַּחֲנוּת, אַשְׁכַּח בְּנֵי נָשֵׁי שָׁרוּן יָתְבִין וְשַׁתְיָין חַמְרָא, מִדְּאֲכַל וְשָׁתָה בָּעֵי מִדְמוּךְ תַּמָּן, אָמְרִין לֵיהּ עֲבָדִין בֵּינַן דְּלָא נְקַבֵּל בַּר נָשׁ אַכְסַנָּאי אֶלָא עַד דִּקְפַץ תְּלַת קְפִיצִין. אֲמַר לוֹן וּמִי אֲנָא יָדַע אֵיךְ אַתּוּן קְפִיצִין אֶלָּא קוּם עֲבֵיד קוֹדָמוֹי וְאֶעֱבַד אֲנָא בַּתְרָךְ כְּוָתָךְ, קָם חַד מִנְהוֹן וּקְפַץ וְאִישְׁתְּכַח בְּמִצְעֵי דַּחֲנוּת, וּקְפַץ אוֹחֲרָן אִישְׁתְּכַח עַל תַּרְעָא פּוּמָא דַּחֲנוּתָא, קְפַץ אוֹחֲרָן וְאִישְׁתְּכַח לְבָרָא, קָם וּטְרַד תַּרְעָא בְּאַפֵּיהוֹן, אֲמַר לוֹן חַיֵּיכוֹן מַה דִּבְעִיתוּ לְמֶעֱבַד לִי עֲבַדִית לְכוֹן. 1.16. חַד מִתַּלְמִידוֹי דְּרַבִּי יוֹחָנָן הֲוָה יָתֵיב קוֹמֵיהּ מִיסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ תְּלַת מִילִין קַשְׁיָן חֲמֵית בַּהֲדֵין לֵילְיָא וְלֵית אֲנָא יָדַע מָה אִינוּן. אֲמַר לֵיהּ אֵימָא לִי מָה אִינוּן. אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי בַּאֲדָר אַתְּ מַיְית, וְנִיסָן לֵית אַתְּ חָמֵי, וְזָרַע וְלָא חָצַד. אֲמַר לֵיהּ תְּלָתֵיהוֹן הֵן טָבִין, בַּאֲדָר אַתְּ מַיְית, בְּהִדּוּרָהּ שֶׁל תּוֹרָה אַתְּ מַיְית, [פרוש מתגבר], וְנִיסָן לֵית אַתְּ חָמֵי, נִסְיוֹנִין לֵית אַתְּ חָמֵי. וְזָרַע וְלָא חֲצָד, מַה דִּילֵידִית לֵית אַתְּ קָבֵיר. אֲמַר לוֹ חוֹרָן חֲמֵית בְּחֶלְמִי דְּלָא הֲוָה בְּרַגְלִי פְּטִישׁ, אֲמַר לֵיהּ חַיֶּיךָ לֵית הָא בִּישָׁא אֶלָּא טָבָא, דְּמָטֵי חַגָּא וְלָא הֲוָה לֵיהּ לְהַהוּא גַבְרָא כְּלוּם, מִן הָן יְלִיף רַבִּי יוֹחָנָן, רֶגֶל בְּרָגֶל. 2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'. 3.3. גָּדַר בַּעֲדִי וְלֹא אֵצֵא, רַבִּי אַיְּבוּ אָמַר זֶה בַּסְגָּר שֶׁל עֲרַבְיָיא. רַבִּי בֶּרֶכְיָה אָמַר זֶה קַסְטְרָא שֶׁל פַּרְסִיִּין. וְרַבָּנָן אָמְרֵי זֶה מַטְלִית שֶׁל כּוּתִיִּים. הִכְבִּיד נְחָשְׁתִּי, הִכְבִּיד עָלַי אַרְנוֹנִיוֹת וְדִימוּסְיָאוֹת וְגֻלְגְּלָאוֹת. גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ, רַבִּי אַחָא אָמַר כָּל הַמִּתְפַּלֵל עִם הַצִּבּוּר לְמָה הוּא דּוֹמֶה לִבְנֵי אָדָם שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, בָּא עָנִי אֶחָד וְנָתַן חֶלְקוֹ בְּתוֹכָהּ, מָה הַמֶּלֶךְ אוֹמֵר בִּשְׁבִיל זֶה עָנִי אֲנִי מְקַבְּלָהּ, מִיָּד מְקַבֵּל הַמֶּלֶךְ וְנוֹתְנָהּ בְּרֹאשׁוֹ, כָּךְ אִם הָיוּ עֲשָׂרָה צַדִּיקִים עוֹמְדִים בִּתְפִלָה וְרָשָׁע עוֹמֵד בֵּינֵיהֶם, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר בִּשְׁבִיל רָשָׁע זֶה אֵינִי מְקַבֵּל תְּפִלָּתָם. וְרַבָּנָן אָמְרִין בָּא אַחַר הַצִּבּוּר מַעֲשָׂיו נִפְרָטִין, לְמָה הוּא דּוֹמֶה לְמֶלֶךְ שֶׁנִּכְנְסוּ אֲרִיסָיו וּבְנֵי בֵיתוֹ לְכַבְּדוֹ, בָּא אֶחָד בָּאַחֲרוֹנָה, אָמַר הַמֶּלֶךְ תִּסָּתֵם חָבִיתוֹ, וּמִי גָרַם לוֹ הֲרֵי שֶׁבָּא בָּאַחֲרוֹנָה, כָּךְ כָּל הַמִּתְפַּלֵּל לְאַחַר הַצִּבּוּר מַעֲשָׂיו נִפְרָטִין, לְכָךְ נֶאֱמַר: גַּם כִּי אֶזְעַק וַאַשַּׁוֵּעַ שָׂתַם תְּפִלָּתִי, שָׂתַם כְּתִיב, לְפִי שֶׁתַּמּוּ הַצִּבּוּר תְּפִלַּתְהוֹן. גָּדַר דְּרָכַי בְּגָזִית. בְּנוֹת לוּד הָיוּ לָשׁוֹת עִיסָּתָן וְעוֹלוֹת וּמִתְפַּלְּלוֹת וְיוֹרְדוֹת עַד שֶׁלֹא הֶחֱמִיצוּ. בְּנוֹת צִפּוֹרִי הַוְיָין סָלְקָן וְשַׁבְּחָן בְּבֵית מַקְדְּשָׁא וְלָא הֲוָה בַּר נָשׁ קָרֵיץ לִתְאֵנָה קֳדָמֵי מִנְהוֹן. וְהַאי סַפְרָא דְּמַגְדְּלָא הֲוָה מְסַדְרָא קַנְדִּילֵיהּ בְּכָל עֲרוּבָא שׁוּבָּא, סָלֵיק שַׁבַּח וְנָחֵת וּמַדְלֵיק יָתְהוֹן. וְאִית דְּאָמְרֵי סַפְרָא הֲוָה בְּכָל עֲרוּבָא שׁוּבָּא הֲוָה סָלֵיק וּפָשֵׁט סִדְרֵיהּ בְּבֵית מַקְדְּשָׁא וְנָחֵית שָׁבֵית בְּבֵיתֵיהּ. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה קָאי וְרָדֵי, עֲרָקַת תּוֹרְתֵיהּ, נְפַק אָמַר לְהוּ כַּדּוּ, אֲמָרוּ לֵיהּ בְּאִידְּנָא אִסְטְרַטְיָיא אֲתֵית, שָׁרֵי מַחֲוֵי לְהוֹן וְלָא אַשְׁכַּח הַדֶּרֶךְ, וְקָרוֹ עֲלֵיהּ הָדֵין קְרָיָיה, גָּדַר דְּרָכַי בְּגָזִית נְתִיבֹתַי עִוָּה, אַצְּדִי, כְּמָה דְאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. 3.17. עֵינִי נִגְּרָה וְלֹא תִדְמֶה וגו' עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם, רַבִּי אַחָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בִּשְׁלשָׁה מְקוֹמוֹת מָצִינוּ רוּחַ הַקֹּדֶשׁ סָמוּךְ לַגְּאֻלָּה, מַאי טַעְמָא (ישעיה לב, יד): מְשׂוֹשׂ פְּרָאִים מִרְעֵה עֲדָרִים, מַה כְּתִיב אַחֲרָיו (ישעיה לב, טו): עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם וְהָיָה מִדְבָּר לַכַּרְמֶל וְהַכַּרְמֶל לַיַּעַר יֵחָשֵׁב. וְדִכְוָותֵיהּ (ישעיה ס, כב): הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר וגו', וּכְתִיב בַּתְרֵיהּ (ישעיה סא, א): רוּחַ ה' אֱלֹהִים עָלָי יַעַן מָשַׁח ה' אֹתִי, וְהָדֵין: עֵינִי נִגְּרָה, וּכְתִיב בַּתְרֵיהּ: עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמָיִם. עֵינִי עוֹלְלָה לְנַפְשִׁי, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתָר, וְהַקָּטָן שֶׁבָּהֶם לֹא הָיָה פָּחוֹת מִשְּׁלשׁ מֵאוֹת תִּינוֹקוֹת, וְהָיוּ אוֹמְרִים אִם יָבוֹאוּ הַשֹּׂוֹנְאִים עָלֵינוּ בַּמַּכְתְּבִים הַלָּלוּ אָנוּ יוֹצְאִין וְדוֹקְרִין אוֹתָן, וְכֵיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ הַשֹּׂוֹנְאִים, כָּרְכוּ כָּל אֶחָד וְאֶחָד בְּסִפְרוֹ וְשָׂרְפוּ אוֹתָם, וְלֹא נִשְׁתַּיֵּיר מֵהֶם אֶלָּא אֲנִי, וְקָרָאתִי עַל עַצְמִי עֵינִי עוֹלְלָה לְנַפְשִׁי מִכֹּל בְּנוֹת עִירִי. 4.2. בְּנֵי צִיּוֹן הַיְקָרִים, מֶה הָיְתָה יַקְרוּתָן, עִירוֹנִי שֶׁנָּשָׂא יְרוּשַׁלְמִית הָיָה נוֹתֵן לָהּ מִשְׁקָלָהּ זָהָב, וְכֵן יְרוּשַׁלְמִי שֶׁנָשָׂא עִירוֹנִית, הָיוּ נוֹתְנִין לוֹ מִשְׁקָלוֹ זָהָב. דָּבָר אַחֵר, מֶה הָיְתָה יַקְרוּתָן, בְּשָׁעָה שֶׁהָיָה אֶחָד מֵהֶן נוֹשֵׂא אִשָּׁה גְדוֹלָה מִמֶּנּוּ, הָיָה עוֹשֶׂה שֻׁלְחָנוֹת יוֹתֵר מִן הַיְצִיאוֹת, יְרוּדָה מִמֶּנּוּ הָיָה עוֹשֶׂה הוֹצָאוֹת יוֹתֵר מִן הַשֻּׁלְחָנוֹת. דָּבָר אַחֵר, מֶה הָיְתָה יַקְרוּתָן, לֹא הָיָה אֶחָד מֵהֶם הוֹלֵךְ לִסְעוּדָה עַד שֶׁנִּקְרָא וְנִשְׁנָה.

119. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105

120. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 83

121. Clement of Alexandria, Excerpts From Theodotus, 78, 74 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188

74. Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, 'Peace on the earth and glory in the heights.' Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ.

122. Anon., Qohelet Rabba, 2.8, 3.3, 5.8, 7.1.8, 7.8.1, 7.23.1, 7.24, 8.10, 9.17 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •minim stories, in the babylonian talmud, historicity of •bavli (babylonian talmud), editorial layers •talmud, babylonian •ecclesiastes rabbah, influenced by the babylonian talmud •persians, portrayals of, in the babylonian talmud •persians, portrayals of, in the babylonian talmud, and fashion •persians, portrayals of, in the babylonian talmud, and modesty and pride, motifs of •loanwords, iranian, in the babylonian talmud •loanwords, iranian, in the babylonian talmud, used in lieu of aramaic synonyms •achaemenids, portrayals of, in the babylonian talmud, in comparison to rome •achaemenids, portrayals of, in the babylonian talmud, political continuity with the sasanian empire •persians, portrayals of, in the babylonian talmud, and diet •persians, portrayals of, in the babylonian talmud, and sex •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire •yosef, rav, connection to persians, in the babylonian talmud •babylonian talmud (bt), on janneuss wife •romans, in the babylonian talmud •talmud, babylonian, use of palestinian material •babylonian talmud, redaction of aggadic cycles •babylonian talmud, reworking in Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 95; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 139, 142; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51, 53, 54, 55; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 139; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 204; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 45; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 45

7.8.1. טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, רַבִּי מֵאִיר הֲוָה יָתֵיב וְדָרִישׁ בְּבֵי מִדְרְשָׁא דִּטְבֶרְיָה וַהֲוָה אֱלִישָׁע רַבֵּיהּ גָּיֵּיז בְּשׁוּקָא אַרְכֵּיב עַל סוּסְיָא בְּשַׁבַּתָּא, אָמְרוּן לְרַבִּי מֵאִיר הָא אֱלִישָׁע רַבָּךְ אָתֵי גָּיֵּיז בְּשַׁבַּתָּא בְּשׁוּקָא, נָפַק לְגַבֵּיהּ אֲמַר לֵיהּ בַּמֶּה הֲוֵיתָא עָסֵיק, אָמַר לֵיהּ (איוב מב, יב): וַה' בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ, אֲמַר לֵיהּ בֵּרַךְ, שֶׁהִכְפִּיל אֶת מָמוֹנוֹ. אָמַר לֵיהּ עֲקִיבָא רַבָּךְ לָא הֲוָה אָמַר כֵּן, אֶלָּא: וַה' בֵּרַךְ אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ, בִּזְכוּת תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים שֶׁהָיָה בְּיָדוֹ מֵרֵאשִׁיתוֹ. אֲמַר לֵיהּ וּמָה אַתְּ אֲמַרְתְּ שׁוּב טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, אֲמַר לֵיהּ וּמָה אַתְּ אֲמַרְתְּ בֵּיהּ, אָמַר לוֹ יֵשׁ לְךָ אָדָם שֶׁהוּא קוֹנֶה סְחוֹרָה בְּנַעֲרוּתוֹ וְהוּא מַפְסִיד, וּבְזִקְנוּתוֹ הוּא מִשְׂתַּכֵּר בָּהּ. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, יֵשׁ לְךָ אָדָם שֶׁמּוֹלִיד בָּנִים בְּנַעֲרוּתוֹ וְהֵן מֵתִים, מוֹלִיד בְּזִקְנוּתוֹ וְהֵן מִתְקַיְּמִין. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, יֵשׁ לְךָ אָדָם שֶׁעוֹשֶׂה מַעֲשִׂים רָעִים בְּנַעֲרוּתוֹ וּבְזִקְנוּתוֹ עוֹשֶׂה מַעֲשִׂים טוֹבִים. דָּבָר אַחֵר, טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ, יֵשׁ לְךָ אָדָם שֶׁהוּא לָמֵד תּוֹרָה בְּנַעֲרוּתוֹ וּמְשַׁכְּחָהּ, וּבְזִקְנוּתוֹ הוּא חוֹזֵר עָלֶיהָ, הֱוֵי: טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁתוֹ. אָמַר לוֹ רַבִּי עֲקִיבָא רַבָּךְ לֹא כָךְ אָמַר, אֶלָּא: טוֹב אַחֲרִית דָּבָר כְּשֶׁהוּא טוֹב מֵרֵאשִׁתוֹ, וְכֵן הָיָה מַעֲשֶׂה אֲבוּיָה אָבִי מִגְּדוֹלֵי הַדּוֹר, וּכְשֶׁבָּא לְמוּלֵנִי קָרָא לְכָל גְּדוֹלֵי יְרוּשָׁלַיִם, וְקָרָא לְכָל גְּדוֹלֵי הַדּוֹר, וְקָרָא לְרַבִּי אֱלִיעֶזֶר וּלְרַבִּי יְהוֹשֻׁעַ עִמָּהֶם, וּכְשֶׁאָכְלוּ וְשָׁתוּ שָׁרוֹן אִילֵּין אָמְרִין מִזְמוֹרִין, וְאִילֵּין אָמְרִין אַלְפָבֵּתָרִין, אָמַר רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ אִילֵּין עָסְקִין בְּדִידְהוֹן, וַאֲנַן לֵית אֲנַן עָסְקִין בְּדִידָן, וְהִתְחִילוּ בַּתּוֹרָה וּמִן הַתּוֹרָה לַנְּבִיאִים, וּמִן הַנְבִיאִים לַכְּתוּבִים, וְהָיוּ הַדְּבָרִים שְׂמֵחִין כִּנְתִינָתָן מִסִּינַי וְהָאֵשׁ מְלַהֶטֶת סְבִיבוֹתֵיהֶן, עִקַּר נְתִינָתָן לֹא מִסִּינַי נִתְּנוּ בָּאֵשׁ, שֶׁנֶּאֱמַר (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם, אָמַר הוֹאִיל וְכָךְ הוּא גָּדוֹל כֹּחָהּ שֶׁל תּוֹרָה, הַבֵּן הַזֶּה אִם מִתְקַיֵם לִי הֲרֵינִי נוֹתְנוֹ לַתּוֹרָה, וְעַל יְדֵי שֶׁלֹא הָיְתָה כַּוָּנַת מַחְשַׁבְתּוֹ לְשֵׁם שָׁמַיִם לֹא נִתְקַיְמָה בִּי תּוֹרָתִי. וּמָה אַתְּ אָמַר תּוּבָן (איוב כח, יז): לֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית. אֲמַר לֵיהּ וּמָה אֲמַרְתְּ בֵּיהּ, אָמַר לוֹ אֵלּוּ דִּבְרֵי תוֹרָה שֶׁקָּשִׁין לִקְנוֹת כִּכְלֵי זָהָב וּזְכוּכִית, אָמַר לוֹ עֲקִיבָא רַבְּךָ לֹא אָמַר כֵּן, אֶלָּא מַה כְּלֵי זָהָב וּזְכוּכִית אִם נִשְׁבְּרוּ יֵשׁ לָהֶם תַּקָּנָה, אַף תַּלְמִיד חָכָם שֶׁאִבֵּד מִשְׁנָתוֹ יָכוֹל הוּא לַחֲזֹר עָלֶיהָ. אֲמַר לֵיהּ חֲזוֹר עוֹל לָךְ, אֲמַר לֵיהּ לָמָּה, עַד כָּאן תְּחוּם שַׁבָּת. אֲמַר לֵיהּ מְנָּן אַתְּ יָדַע, אֲמַר לֵיהּ מִטַּלְפֵי סוּסִי, שֶׁכְּבָר הָלַךְ אַלְפַּיִם אַמָּה. אֲמַר לֵיהּ וְכָל הֲדָא חָכְמְתָא אִית בָּךְ וְלֵית אַתְּ חוֹזֵר בָּךְ. אֲמַר לֵיהּ לֵית בְּחֵילִי. אֲמַר לֵיהּ לָמָּה, אֲמַר לֵיהּ רוֹכֵב הָיִיתִי עַל הַסּוּס וּמְטַיֵּל אֲחוֹרֵי בֵּית הַמִּקְדָּשׁ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁמַעְתִּי בַּת קוֹל מְצַפְצֶפֶת וְאוֹמֶרֶת (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים, (מלאכי ג, ז): שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, חוּץ מֵאֱלִישָׁע בֶּן אֲבוּיָה, שֶׁהָיָה יוֹדֵעַ כֹּחִי וּמָרַד בִּי. וּמֵהֵיכָן הָיָה לוֹ, רָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל בְּשַׁבָּת וְנָטַל הָאֵם עַל הַבָּנִים וְיָרַד בְּשָׁלוֹם, וּבְמוֹצָאֵי שַׁבָּת רָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל הַבָּנִים וְשִׁלַּח אֶת הָאֵם, וְיָרַד וְהִכִּישׁוֹ נָחָשׁ וָמֵת, אָמַר כְּתִיב (דברים כב, ז): שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, הֵיכָן טוּבוֹ שֶׁל זֶה וְהֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה, וְלֹא יָדַע שֶׁדְּרָשָׁהּ רַבִּי עֲקִיבָא לְמַעַן יִיטַב לָךְ בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, וְהַאֲרַכְתָּ יָמִים לָעוֹלָם שֶׁכֻּלּוֹ אָרֹךְ. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁרָאָה לְשׁוֹנוֹ שֶׁל רַבִּי יְהוּדָה הַנַּחְתּוֹם נָתוּן בְּפִי הַכֶּלֶב, אָמַר מָה הַלָּשׁוֹן שֶׁיָּגַע בַּתּוֹרָה כָּל יָמָיו כָּךְ, לָשׁוֹן שֶׁאֵינוֹ יוֹדֵעַ וְיָגֵעַ בַּתּוֹרָה עַל אַחַת כַּמָּה וְכַמָּה. אָמַר אִם כֵּן לֹא מַתַּן שָׂכָר לַצַּדִּיקִים, וְלֹא תְּחִיַּת הַמֵּתִים. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁכְּשֶׁהָיְתָה אִמּוֹ מְעֻבֶּרֶת בּוֹ עָבְרָה עַל בָּתֵּי עֲבוֹדַת כּוֹכָבִים וְהֵרִיחָה וְנָתְנוּ לוֹ מֵאוֹתוֹ הַמִּין וְאָכְלָה, וְהָיָה מְפַעְפֵּעַ בִּכְרֵיסָהּ כַּאֲרִיסָה שֶׁל חֲכִינָה. לְאַחַר יָמִים חָלָה אֱלִישָׁע בֶּן אֲבוּיָה, אֲתוֹן אָמְרִין לְרַבִּי מֵאִיר אֱלִישָׁע חוֹלֶה, אֲזַל לְגַבֵּיהּ אֲמַר לֵיהּ חֲזוֹר בָּךְ, אֲמַר לֵיהּ וְעַד כַּדּוּן מְקַבְּלִין, אֲמַר לֵיהּ וְלָא כְתִיב (תהלים צ, ג): תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא, עַד דִּכְדּוּכָהּ שֶׁל נֶפֶשׁ. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישָׁע בֶּן אֲבוּיָה וָמֵת, וְהָיָה רַבִּי מֵאִיר שָׂמֵחַ וְאוֹמֵר דּוֹמֶה שֶׁמִּתּוֹךְ תְּשׁוּבָה נִסְתַּלֵּק רַבִּי. וְכֵיוָן שֶׁקְּבָרוּהוּ בָּאתָה הָאוּר לִשְׂרֹף אֶת קִבְרוֹ, אֲתוֹן אָמְרִין לֵיהּ לְרַבִּי מֵאִיר קֶבֶר רַבְּךָ נִשְׂרַף, יָצָא וּפָרַשׂ טַלִּיתוֹ עָלֶיהָ, אֲמַר לֵיהּ (רות ג, יג): לִינִי הַלַּיְלָה, בָּעוֹלָם הַזֶּה שֶׁכֻּלּוֹ לַיְלָה, וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל, מַהוּ וְהָיָה בַבֹּקֶר, בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, אִם יִגְאָלֵךְ טוֹב זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, ט): טוֹב ה' לַכֹּל. וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי ה' שִׁכְבִי עַד הַבֹּקֶר. וּדְמָכַת לֵיהּ. אָמְרוּן לֵיהּ רַבִּי לְעָלְמִין דְּאָתֵי אִין אָמְרִין לָךְ מָה אַתְּ בָּעֵי אָבִיךְ אוֹ רַבָּךְ מַה תֵּימַר, אֲמַר אַבָּא וּבָתַר כֵּן רַבִּי. אָמְרִין לֵיהּ וְשָׁמְעֵי לָךְ אִינוּן, אֲמַר לְהוֹן וְלָאו מַתְנִיתָּא הִיא, מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר וְתִיק הַתְּפִלִּין עִם הַתְּפִלִּין, מַצִּילִין אֱלִישָׁע בִּזְכוּת תּוֹרָתוֹ. לְבַסּוֹף בָּאוּ בְנוֹתָיו וְתוֹבְעוֹת צְדָקָה אֵצֶל רַבֵּנוּ, אָמַר (תהלים קט, יב): אַל יְהִי לוֹ משֵׁךְ חָסֶד וְאַל יְהִי חוֹנֵן לִיתוֹמָיו. אָמְרִין, רַבִּי לָא תִסְתַּכַּל בְּעוֹבָדוֹהִי אִסְתַּכַּל לְאוֹרָיְיתֵיהּ, בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי וְגָזַר עֲלֵיהֶם שֶׁיִתְפַּרְנְסוּ, אָמַר מַה מִּי שֶׁלֹא הָיְתָה תּוֹרָתוֹ לְשֵׁם שָׁמַיִם כָּךְ הֶעֱמִיד, מִי שֶׁתּוֹרָתוֹ לְשֵׁם שָׁמַיִם עַל אַחַת כַּמָּה וְכַמָּה. טוֹב אֶרֶךְ רוּחַ מִגְּבַהּ רוּחַ, חַד פַּרְסִי אֲתָא גַּבֵּי רַב אֲמַר לֵיהּ אַלְפֵנִי אוֹרָיָא, אֲמַר לֵיהּ אֱמֹר אָלֶ״ף, אֲמַר לֵיהּ מַאן דְּיֵימַר דְּהוּא אָלֶ״ף, יֵמְרוּן דְּאֵינוֹ כֵן. אֱמֹר בֵּי״ת, אֲמַר לֵיהּ מַאן אֲמַר דְּהוּא בֵּי״ת, גָּעַר בּוֹ וְהוֹצִיאוֹ בִּנְזִיפָה, אֲזַל לְגַבֵּי שְׁמוּאֵל, אֲמַר לֵיהּ אַלְפֵנִי אוֹרָיָא, אֲמַר לֵיהּ אֱמֹר אָלֶ״ף, אֲמַר לֵיהּ מַאן דְּיֵימַר דְּהוּא אָלֶ״ף, אֲמַר לֵיהּ אֱמֹר בֵּי״ת, אֲמַר לֵיהּ מַאן אֲמַר דְּהוּא בֵּי״ת, אַחֲדֵיהּ בְּאוּדְנֵיהּ וַאֲמַר אוּדְנִי אוּדְנִי, אֲמַר לֵיהּ שְׁמוּאֵל מַאן אֲמַר דְּהוּא אוּדְנִיךְ. אֲמַר לֵיהּ כּוּלֵּי עָלְמָא יָדְעִין דְּהוּא אוּדְנִי, אֲמַר לֵיהּ אוֹף הָכָא כּוּלֵּי עַלְמָא יָדְעִין דְּהוּא אל״ף וּדְהוּא בי״ת, מִיָּד נִשְׁתַּתֵּק הַפַּרְסִי וְקַבֵּיל עֲלוֹי, הֱוֵי: טוֹב אֶרֶךְ רוּחַ מִגְּבַהּ רוּחַ, טוֹבָה הִיא הָאֲרִיכָה שֶׁהֶאֱרִיךְ שְׁמוּאֵל עִם הַפַּרְסִי מֵהַקְפָּדָה שֶׁהִקְפִּיד עֲלֵיהּ רַב, אִלּוּלֵי כֵן חָזַר הַפַּרְסִי לְסִיאוּרוֹ, וְקָרָא עָלָיו: טוֹב אֶרֶךְ רוּחַ. וְעוֹד, עֲקִילַס הַגֵּר שָׁאַל לְרַבִּי אֱלִיעֶזֶר, אָמַר לוֹ הֲרֵי חִבָּה שֶׁחִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגֵּר בְּלֶחֶם וּבְשִׂמְלָה בִּלְבָד, שֶׁנֶּאֱמַר (דברים י, יח): וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, כַּמָּה טַוָּוסִין וְכַמָּה פַּסְיוֹנִין אִית לִי וַאֲפִלּוּ עֲבָדַי לָא מַשְׁגִּיחִין עֲלֵיהוֹן. אָמַר לֵיהּ וְכִי קַלָּה הִיא בְּעֵינֶיךָ דָּבָר שֶׁבִּקֵּשׁ בּוֹ אָבִינוּ יַעֲקֹב מִתְּחִלָּה, שֶׁנֶּאֱמַר (בראשית כח, כ): וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ, דָּבָר קַל הוּא. אֲתָא לְגַבֵּי רַבִּי יְהוֹשֻׁעַ וּשְׁאֵיל לֵיהּ כָּךְ, אָמַר לוֹ גֵּר שֶׁנִּתְגַּיֵּר לְשֵׁם שָׁמַיִם זָכָה וּמַשִֹּׂיאִין מִבְּנוֹתָיו לִכְהֻנָּה. לֶחֶם זוֹ לֶחֶם הַפָּנִים. וּבֶגֶד אֵלּוּ בִּגְדֵי כְּהֻנָּה. צִמְצְמוֹ בִּדְבָרִים, אָמְרוּ לוֹ תַּלְמִידָיו וְכִי קַלָּה הִיא בְּעֵינֶיךָ דָּבָר שֶׁנֶּחְבַּט בּוֹ הַזָּקֵן, שֶׁנֶּאֱמַר (בראשית כח, כ): וְנָתַן לִי לֶחֶם, וְלָמָּה אַתְּ מוֹשִׁיטוֹ בְּקָנֶה, הִתְחִיל מְפַיְּסוֹ בִּדְבָרִים, לֶחֶם זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחְמִי. וּבֶגֶד זֶה הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ. הֱוֵי: טוֹב אֶרֶךְ רוּחַ טוֹבָה הִיא הָאֲרִיכָה שֶׁהֶאֱרִיךְ רַבִּי יְהוֹשֻׁעַ עִם עֲקִילַס הַגֵּר, מֵהַקְפָּדָה שֶׁהִקְפִּיד בּוֹ רַבִּי אֱלִיעֶזֶר, שֶׁאִלּוּלֵי כֵן חָזַר לְסִיאוּרוֹ, וְקָרָא עָלָיו: טוֹב אֶרֶךְ רוּחַ מִגְבַהּ רוּח. 7.23.1. כָּל זֹה נִסִּיתִי בַחָכְמָה, כְּתִיב (מלכים א ה, ט): וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי כַּחוֹל, מַהוּ כַּחוֹל, נִתַּן לוֹ חָכְמָה כְּנֶגֶד כָּל יִשְׂרָאֵל. וְרַבִּי לֵוִי אָמַר מָה הַחוֹל הַזֶּה גָּדֵר לַיָּם, כָּךְ הָיְתָה חָכְמָה גָּדֵר לִשְׁלֹמֹה, מַתְלָא אָמַר דַּעַת חָסַרְתָּ מַה קָּנִיתָ, דַּעַת קָנִיתָ מֶה חָסַרְתָּ. כְּתִיב (מלכים א ה, ט): וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם וּמִכֹּל חָכְמַת מִצְרָיִם, וּמָה הָיְתָה חָכְמָתָן שֶׁל בְּנֵי קֶדֶם, שֶׁהָיוּ יוֹדְעִין בַּמַּזָּל, וְקוֹסְמִין בָּעוֹפוֹת, וּבְקִיאִין בַּטְּיָיר. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּשְׁלשָׁה דְבָרִים אֲנִי מְשַׁבֵּחַ אֶת בְּנֵי הַמִּזְרָח, שֶׁאֵין נוֹשְׁקִין בַּפֶּה אֶלָּא בַּיָּד, וְאֵין נוֹשְׁכִין בַּפֶּה אֶלָּא חוֹתְכִים בַּסַּכִּין, וְאֵין נוֹטְלִין עֵצָה אֶלָּא בְּמָקוֹם מְרֻוָּח, שֶׁאֵין יוֹעֲצִין אֶלָּא בַּשָֹּׂדֶה. מָה הָיְתָה חָכְמָתָן שֶׁל מִצְרַיִם, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבִּקֵּשׁ שְׁלֹמֹה לִבְנוֹת בֵּית הַמִּקְדָּשׁ שָׁלַח אֵצֶל פַּרְעֹה נְכֹה וְאָמַר שְׁלַח לִי אֻמָּנִים בִּשְׂכָרָן, שֶׁאֲנִי רוֹצֶה לִבְנוֹת בֵּית הַמִּקְדָּשׁ. מֶה עָשָׂה כָּנַס כָּל אִסְטְרוֹלוֹגִין שֶׁלּוֹ, וְצָפוּ וְרָאוּ בְּנֵי אָדָם שֶׁהֵן עֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה וּשְׁלָחָן לוֹ, וְכֵיוָן שֶׁבָּאוּ אֵצֶל שְׁלֹמֹה צָפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁהֵם עֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה, וְנָתַן לָהֶם תַּכְרִיכִין וּשְׁלָחָן לוֹ, וְאָמַר לוֹ, אִם לֹא הָיָה לְךָ תַּכְרִיכִין לְצֹרֶךְ מֵתֶיךָ אֵלּוּ, הֲרֵי הֵם וְתַכְרִיכֵיהוֹן קוּם קְבֹר אוֹתָם. (מלכים א ה, יא): וַיֶּחְכַּם מִכָּל הָאָדָם, מֵאָדָם הָרִאשׁוֹן, וּמֶה הָיְתָה חָכְמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶם, נַעֲשֶׂה אָדָם, אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם (תהלים ח, ה): מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. אָמַר לָהֶם, אָדָם שֶׁאֲנִי רוֹצֶה לִבְרֹאתוֹ חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, מֶה עָשָׂה כָּנַס כָּל בְּהֵמָה חַיָה וָעוֹף וְהֶעֱמִידָן לִפְנֵיהֶם, וְאָמַר לָהֶם קִרְאוּ לָהֶם שֵׁמוֹת, עָמְדוּ וְלֹא יָדְעוּ. הָלַךְ אֵצֶל אָדָם אָמַר לוֹ מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, אָמַר רִבּוֹן הָעוֹלָמִים לָזֶה נָאֶה לִקְרוֹתוֹ שׁוֹר, וְלָזֶה אֲרִי, וְלָזֶה סוּס, וְלָזֶה גָּמָל, וְלָזֶה נֶשֶׁר, וְכֵן לְכֻלָּן. וְאָמַר לוֹ אַתָּה מַה שִּׁמְךָ, אָמַר לְפָנָיו, אָדָם, מִפְּנֵי שֶׁנִּבְרֵאתִי מִן הָאֲדָמָה. וַאֲנִי מַה שְּׁמִי, אָמַר לְפָנָיו, אֲדֹנָי, מִפְּנֵי מַה שֶּׁאַתָּה אָדוֹן עַל בְּרִיּוֹתֶיךָ, הֲדָא הוּא דִכְתִיב (ישעיה מב, ח): אֲנִי ה' הוּא שְׁמִי, הוּא שְׁמִי שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין עַצְמִי, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין בְּרִיּוֹתַי וּבֵין מַלְאֲכֵי הַשָּׁרֵת. מֵאֵיתָן הָאֶזְרָחִי, זֶה אַבְרָהָם, דִּכְתִיב (תהלים פט, ל): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. וְהֵימָן, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. וְכַלְכֹּל, זֶה יוֹסֵף, דִּכְתִיב (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף, אָמְרוּ מִצְרַיִם כְּלוּם עֶבֶד זֶה מֶלֶךְ עָלֵינוּ אֶלָּא בְּחָכְמָתוֹ, נָטְלוּ שִׁבְעִים פִּיתְקִין וְהָיוּ מַשְׁלִיכִין לְפָנָיו וְהָיָה קוֹרֵא כָּל אֶחָד וְאֶחָד בִּלְשׁוֹנוֹ, וְלֹא עוֹד אֶלָּא שֶׁהָיָה מְדַבֵּר בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁלֹא הָיוּ יוֹדְעִין וּמַכִּירִין בּוֹ וְאֵינָן יְכוֹלִין לִשְׁמֹעַ בּוֹ, וְכֵן הוּא אוֹמֵר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ. וְדַרְדַּע, זֶה דּוֹר הַמִּדְבָּר, שֶׁכֻּלּוֹ דֵּעָה. בְּנֵי מָחוֹל, אֵלּוּ יִשְׂרָאֵל, שֶׁמָּחַל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מַעֲשֵׂה הָעֵגֶל.

123. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 105; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 369, 371

124. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 378

125. Palestinian Talmud, Yevamot, 1.6, 4.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bavli (babylonian talmud), themes in •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 101; Rubenstein (2003), The Culture of the Babylonian Talmud. 47

126. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 45

127. Palestinian Talmud, Bikkurim, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian •bavli (babylonian talmud), stammaitic reworking of •bavli (babylonian talmud), on academic setting Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 101; Rubenstein (2003), The Culture of the Babylonian Talmud. 24, 135

128. Palestinian Talmud, Demai, 5.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 102

129. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 195; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 97, 100, 102

130. Palestinian Talmud, Sheqalim, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 100, 108

131. Palestinian Talmud, Sheviit, 9.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bavli (babylonian talmud), parallels to Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 174

132. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 57

133. Anon., Targum Isaiah, 24.23, 31.4, 40.9, 52.7 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246

134. Mishna, Meilah, 4.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud, numerical maxims •agglutination, babylonian talmud and Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 191

4.2. "חֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשָּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלָּחֶם. הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, הַחַלָּה, וְהַבִּכּוּרִים, מִצְטָרְפִין זֶה עִם זֶה לֶאֱסֹר וּלְחַיֵּב עֲלֵיהֶן אֶת הַחֹמֶשׁ: \n",

4.2. "Five things in an olah combine with one another: the flesh, the fat, the fine flour, the wine and the oil. And six in a todah: the flesh, the fat, the fine flour, the wine, the oil and the bread. Terumah, terumah of the tithe, terumah of the tithe separated from demai, hallah and first-fruits combine with one another to make up the size required to render other things forbidden and to be liable for the payment of a fifth.",

135. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 258

136. Pausanias, Description of Greece, 6.23-6.28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33

137. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan

138. Palestinian Talmud, Orlah, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 102

139. Apuleius, The Golden Ass, 11.15, 11.25.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188

11.15. “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”

140. Apuleius, Apology, 81 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Spielman (2020), Jews and Entertainment in the Ancient World. 197

141. Tertullian, On Patience, 14.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •isaiah, execution of, in the babylonian talmud Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 33

142. Tatian, Oration To The Greeks, 8.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188

143. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 73

144. Anon., Genesis Rabba, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 201, 206, 229, 249; Amsler (2023), Knowledge Construction in Late Antiquity, 51; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 214; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 35, 71, 185; Kanarek (2014), Biblical narrative and formation rabbinic law, 40, 42, 46, 47, 48, 88, 141; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51, 69, 182; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 157; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 139; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 204, 209; Rubenstein (2003), The Culture of the Babylonian Talmud. 174, 179, 186; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 642

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 15.7. מָה הָיָה אוֹתוֹ הָאִילָן שֶׁאָכַל מִמֶּנּוּ אָדָם וְחַוָּה, רַבִּי מֵאִיר אוֹמֵר חִטִּים הָיוּ, כַּד לָא הֲוָה בַּר נָשׁ דֵּעָה אִינּוּן אָמְרִין לָא אֲכַל הַהוּא אִינְשָׁא פִּתָּא דְּחִטֵּי מִן יוֹמוֹי. רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק בָּעֵי קַמֵּי רַבִּי זְעֵירָא אֲמַר לֵיהּ אֶפְשָׁר חִטִּים הָיוּ, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְהָכְתִיב עֵץ, אֲמַר לֵיהּ מְתַמְּרוֹת הָיוּ כְּאַרְזֵי לְבָנוֹן. אָמַר רַבִּי יַעֲקֹב בַּר אַחָא אִתְפַּלְּגוּן רַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי נְחֶמְיָה אָמַר הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ, שֶׁכְּבָר הוֹצִיא לֶחֶם מִן הָאָרֶץ. וְרַבָּנָן אָמְרֵי מוֹצִיא לֶחֶם מִן הָאָרֶץ, שֶׁהוּא עָתִיד לְהוֹצִיא לֶחֶם מִן הָאָרֶץ, שֶׁנֶּאֱמַר (תהלים עב, טז): יְהִי פִסַּת בַּר בָּאָרֶץ. לֶפֶת, תְּרֵין אָמוֹרָאִין פְּלִיגֵי, רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבִּי שְׁמוּאֵל בַּר אַמֵּי, חַד אָמַר לֶפֶת לֹא פַּת הָיְתָה, וְחוֹרָנָה אָמַר לֶפֶת לֹא פַּת הִיא עֲתִידָה לִהְיוֹת. רַבִּי יִרְמְיָה בָּרֵיךְ קַמֵּיהּ דְּרַבִּי זֵירָא הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ וְקַלְסֵיהּ, כְּרַבִּי נְחֶמְיָה, אֶתְמְהָא. אֶלָּא שֶׁלֹא לְעָרֵב אֶת הָאוֹתִיּוֹת. רַבִּי יְהוּדָה בַּר אִלְעָאי אָמַר, עֲנָבִים הָיוּ, שֶׁנֶּאֱמַר (דברים לב, לב לג): עֲנָבֵמוֹ עִנְבֵי רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ, אוֹתָן הָאֶשְׁכּוֹלוֹת הֵבִיאוּ מְרוֹרוֹת לָעוֹלָם. רַבִּי אַבָּא דְּעַכּוֹ אָמַר אֶתְרוֹג הָיָה, הֲדָא הוּא דִּכְתִיב (בראשית ג, ו): וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ וגו', אֲמַרְתְּ צֵא וּרְאֵה אֵיזֶהוּ אִילָן שֶׁעֵצוֹ נֶאֱכָל כְּפִרְיוֹ, וְאֵין אַתָּה מוֹצֵא אֶלָּא אֶתְרוֹג. רַבִּי יוֹסֵי אוֹמֵר תְּאֵנִים הָיוּ, דָּבָר לָמֵד מֵעִנְיָנוֹ, מָשָׁל לְבֶן שָׂרִים שֶׁקִּלְקֵל עִם אַחַת מִן הַשְּׁפָחוֹת, כֵּיוָן שֶׁשָּׁמַע הַשַֹּׂר טְרָדוֹ וְהוֹצִיאוֹ חוּץ לַפָּלָטִין, וְהָיָה מְחַזֵּר עַל פִּתְחֵיהֶן שֶׁל שְׁפָחוֹת וְלֹא הָיוּ מְקַבְּלוֹת אוֹתוֹ, אֲבָל אוֹתָהּ שֶׁקִּלְקְלָה עִמּוֹ פָּתְחָה דְלָתֶיהָ וְקִבִּלַתּוֹ. כָּךְ בְּשָׁעָה שֶׁאָכַל אָדָם הָרִאשׁוֹן מֵאוֹתוֹ הָאִילָן, טְרָדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוֹצִיאוֹ חוּץ לְגַן עֵדֶן, וְהָיָה מְחַזֵּר עַל כָּל אִילָנוֹת וְלֹא הָיוּ מְקַבְּלִין אוֹתוֹ, וּמַה הָיוּ אוֹמְרִים לוֹ, אָמַר רַבִּי בֶּרֶכְיָה הָא גַּנָּב דְּגָנַב דַּעְתֵּיהּ דְּבָרְיֵהּ, הֲדָא הוּא דִכְתִיב (תהלים לו, יב): אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה, רֶגֶל שֶׁנִּתְגָּאֶה עַל בּוֹרְאוֹ, (תהלים לו, יב): וְיַד רְשָׁעִים אַל תְּנִדֵנִי, לָא תִיסַב מִמֶּנִּי עָלֶה. אֲבָל תְּאֵנָה שֶׁאָכַל מִפֵּרוֹתֶיהָ, פָּתְחָה דְּלָתֶיהָ וְקִבְּלַתּוֹ, הֲדָא הוּא דִכְתִיב (בראשית ג, ז): וַיִּתְפְּרוּ עֲלֵה תְאֵנָה, מָה הָיְתָה אוֹתָהּ הַתְּאֵנָה, רַבִּי אָבִין אָמַר בְּרַת שֶׁבַע דְּאַמְטְיַת שִׁבְעַת יְמֵי אֶבְלָא לְעָלְמָא. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם ר"א אָמַר בְּרַת אֱלִיתָא, דְּאַמְטְיַת אֱלִיתָא לְעָלְמָא. רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, חַס וְשָׁלוֹם לֹא גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתוֹ אִילָן לְאָדָם, וְלֹא עָתִיד לְגַלּוֹתוֹ. רְאֵה מַה כְּתִיב (ויקרא כ, טז): וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל כָּל בְּהֵמָה וגו', אִם אָדָם חָטָא בְּהֵמָה מַה חָטָאת, אֶלָּא שֶׁלֹא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא הַבְּהֵמָה שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ, וְאִם עַל כְּבוֹד תּוֹלְדוֹתָיו חָס הַמָּקוֹם, עַל כְּבוֹדוֹ עַל אַחַת כַּמָּה וְכַמָּה, אֶתְמְהָא. 23.6. וּלְשֵׁת גַּם הוּא יֻלַּד בֵּן וַיִּקְרָא אֶת שְׁמוֹ אֱנוֹשׁ (בראשית ד, כו), בְּעוֹן קוֹמֵי אַבָּא כֹּהֵן בַּרְדְּלָא אָדָם שֵׁת אֱנוֹשׁ, וְשָׁתַק, אָמַר עַד כָּאן בְּצֶלֶם וּבִדְמוּת, מִכָּאן וָאֵילָךְ נִתְקַלְקְלוּ הַדּוֹרוֹת וְנִבְרְאוּ קִנְטוּרִין. אַרְבָּעָה דְּבָרִים נִשְׁתַּנּוּ בִּימֵי אֱנוֹשׁ בֶּן שֵׁת, הֶהָרִים נַעֲשׂוּ טְרָשִׁים, וְהִתְחִיל הַמֵּת מַרְחִישׁ, וְנַעֲשׂוּ פְּנֵיהֶם כְּקוֹפוֹת, וְנַעֲשׂוּ חֻלִּין לַמַּזִּיקִין. אָמַר רַבִּי יִצְחָק הֵן הֵן שֶׁגָּרְמוּ לְעַצְמָן לִהְיוֹת חֻלִּין לַמַּזִּיקִין, מַה בֵּין דְּגָחֵין לְצַלְמָא לְמַאן דְּגָחֵין לְבַר נָשׁ. 24.6. דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, אִלֵּין תּוֹלָדוֹת וְאֵין הָרִאשׁוֹנִים תּוֹלָדוֹת, וּמָה הֵן אֱלֹהוֹת. בְּעוֹן קוֹמֵי אַבָּא כֹּהֵן בַּרְדְּלָא, אָדָם שֵׁת אֱנוֹשׁ, וְשָׁתַק, אָמַר לָהֶם עַד כָּאן בְּצֶלֶם אֱלֹהִים וכו' כְּדִכְתִיב לְעֵיל. דָּבָר אַחֵר, אֵלּוּ תּוֹלָדוֹת וְאֵין הָרִאשׁוֹנִים תּוֹלָדוֹת, וּמָה הֵן רוּחוֹת, דְּאָמַר רַבִּי סִימוֹן כָּל מֵאָה וּשְׁלשִׁים שָׁנָה שֶׁפֵּרְשָׁה חַוָּה מֵאָדָם הָיוּ רוּחוֹת הַזְּכָרִים מִתְחַמְּמִים מִמֶּנָּהּ וְהָיוּ מוֹלִידִים מִמֶּנָּהּ, וְרוּחוֹת נְקֵבוֹת מִתְחַמְּמוֹת מֵאָדָם וּמוֹלִידִים מִמֶּנּוּ, הֲדָא הוּא דִכְתִיב (שמואל ב ז, יד): אֲשֶׁר בְּהַעֲוֹתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם, בְּנוֹי דְּאָדָם קַדְמָאָה מַאן דְּאָמַר דְּרוּחֵי דְבֵיתָא טָבִין דְּרָבוּ עִמֵּיהּ, וּמַאן דְּאָמַר דְּאִינּוּן בִּישִׁין דְּחַכְּמִין יִצְרֵיהּ, מַאן דְּאָמַר דְּרוּחֵי דְחַקְלָא בִּישִׁין דְּלָא רָבִין עִמֵּיהּ, וּמַאן דְּאָמַר דְּאִינּוּן טָבִין דְּלָא חַכְּמִין יִצְרֵיהּ. דָּבָר אַחֵר, אֵלּוּ תּוֹלָדוֹת וְאֵין הָרִאשׁוֹנִים תּוֹלָדוֹת, לָמָּה שֶׁהֵן כָּלִין בַּמַּיִם, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָן אֲנִי מִן הָעוֹלָם וכו', עַד מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. 36.8. וַיֹּאמֶר בָּרוּךְ ה' אֱלֹהֵי שֵׁם (בראשית ט, כו), אָמַר רֵישׁ לָקִישׁ אַף מִיֶּפֶת עָמְדוּ בְּאָהֳלֵי שֵׁם. וַיֹּאמֶר בָּרוּךְ ה' אֱלֹהֵי שֵׁם וִיהִי כְנַעַן, יַפְתְּ אֱלֹהִים לְיֶפֶת, זֶה כֹּרֶשׁ שֶׁהוּא גּוֹזֵר שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, אַף עַל פִּי כֵן וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם, אֵין שְׁכִינָה שׁוֹרָה אֶלָּא בְּאָהֳלֵי שֵׁם. בַּר קַפָּרָא אָמַר יִהְיוּ דִּבְרֵי תוֹרָה נֶאֱמָרִים בִּלְשׁוֹנוֹ שֶׁל יֶפֶת בְּתוֹךְ אָהֳלֵי שֵׁם. רַבִּי יוּדָן אָמַר מִכָּאן לְתַרְגּוּם מִן הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (נחמיה ח, ח): וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים, זֶה הַמִּקְרָא. מְפֹרָשׁ, זֶה תַּרְגּוּם. וְשׂוֹם שֶׂכֶל, אֵלּוּ הַטְּעָמִים. וַיָּבִינוּ בַּמִּקְרָא, אֵלּוּ רָאשֵׁי הַפְּסוּקִים. רַבִּי הוּנָא בֶּן לוּלְיָאנִי אוֹמֵר אֵלּוּ הַהַכְרָעוֹת וְהָרְאָיוֹת. רַבָּנָן דְּקֵיסָרִין אָמְרֵי מִיכָּן לַמָּסֹרֶת. רַבִּי זְעִירָא וְרַבִּי חֲנַנְאֵל בְּשֵׁם רַבִּי אֲפִלּוּ אָדָם רָגִיל בַּתּוֹרָה כְּעֶזְרָא, לֹא יְהֵא קוֹרֵא מִפִּיו וְכוֹתֵב, וְהָא תָּנֵי מַעֲשֶׂה שֶׁהָיָה רַבִּי מֵאִיר בְּאַסְיָא וְלֹא הָיָה שָׁם מְגִלַּת אֶסְתֵּר וְקָרָא לוֹ מִפִּיו וּכְתָבָהּ, תַּמָּן אָמְרִין שְׁתֵּי מְגִלּוֹת כָּתַב, גָּנַז אֶת הָרִאשׁוֹנָה וְקִיֵּם אֶת הַשְּׁנִיָּה. 37.7. וּלְשֵׁם יֻלַּד גַּם הוּא אֲבִי כָּל בְּנֵי עֵבֶר וגו' (בראשית י, כא), אֵין אָנוּ יוֹדְעִין אִם שֵׁם הוּא הַגָּדוֹל אִם יֶפֶת הוּא הַגָּדוֹל, מִן מַה דִּכְתִיב (בראשית יא, י): אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן מְאַת שָׁנָה וַיּוֹלֶד אֶת אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל, הֱוֵי יֶפֶת הוּא הַגָּדוֹל. (בראשית י, כה): וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם הָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ, רַבִּי יוֹסֵי וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, רַבִּי יוֹסֵי אוֹמֵר הָרִאשׁוֹנִים עַל יְדֵי שֶׁהָיוּ מַכִּירִים אֶת יִחוּסֵיהֶם הָיוּ מוֹצִיאִין שְׁמָן לְשֵׁם הַמְאֹרָע, אֲבָל אָנוּ שֶׁאֵין אָנוּ מַכִּירִים אֶת יִחוּסֵינוּ, אָנוּ מוֹצִיאִין לְשֵׁם אֲבוֹתֵינוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר הָרִאשׁוֹנִים עַל יְדֵי שֶׁהָיוּ מִשְׁתַּמְּשִׁין בְּרוּחַ הַקֹּדֶשׁ, הָיוּ מוֹצִיאִין לְשֵׁם הַמְאֹרָע, אֲבָל אָנוּ שֶׁאֵין אָנוּ מִשְׁתַּמְּשִׁין בְּרוּחַ הַקֹּדֶשׁ אָנוּ מוֹצִיאִין לְשֵׁם אֲבוֹתֵינוּ. אָמַר רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא נָבִיא גָדוֹל הָיָה עֵבֶר שֶׁהוֹצִיא לְשֵׁם הַמְאֹרָע, הֲדָא הוּא דִכְתִיב וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים וגו', לָמָּה נִקְרָא שְׁמוֹ יָקְטָן, שֶׁהָיָה מַקְטִין אֶת עַצְמוֹ וְאֶת עֲסָקָיו. וּמַה זָּכָה, זָכָה לְהַעֲמִיד שְׁלשׁ עֶשְׂרֵה מִשְׁפָּחוֹת. וּמָה אִם הַקָּטָן שֶׁהוּא מַקְטִין עֲסָקָיו כָּךְ, גָּדוֹל שֶׁהוּא מַקְטִין אֶת עֲסָקָיו עַל אַחַת כַּמָּה וְכַמָּה. וְדִכְוָתָהּ (בראשית מח, יד): וַיִּשְׁלַח יִשְׂרָאֵל אֶת יְמִינוֹ וַיָּשֶׁת עַל רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר, אָמַר רַבִּי הוּנָא וְכִי מִן הַתּוֹלָדוֹת אֵין אָנוּ יוֹדְעִין שֶׁהוּא הַצָּעִיר, אֶלָּא שֶׁהָיָה מַצְעִיר אֶת עֲסָקָיו. וּמַה זָכָה, זָכָה לַבְּכוֹרָה. וּמָה אִם הַצָּעִיר עַל יְדֵי שֶׁהָיָה מַצְעִיר אֶת עֲסָקָיו זָכָה לַבְּכוֹרָה, גָּדוֹל שֶׁהוּא מַצְעִיר אֶת עֲסָקָיו עַל אַחַת כַּמָּה וְכַמָּה. 44.12. וַיּוֹצֵא אֹתוֹ הַחוּצָה (בראשית טו, ה), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי וְכִי מִחוּץ לָעוֹלָם הוֹצִיאוֹ, שֶׁאָמַר הַכָּתוּב: וַיּוֹצֵא אֹתוֹ הַחוּצָה, אֶלָּא אַחְוֵי לֵיהּ שׁוֹקְקֵי שְׁמַיָא, הֵיךְ מָה דְאַתְּ אָמַר (משלי ח, כו): עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַבִּי יוֹחָנָן הֶעֱלָה אוֹתוֹ לְמַעְלָה מִכִּפַּת הַרָקִיעַ, הוּא דְּאָמַר לֵיהּ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה, אֵין הַבָּטָה אֶלָּא מִלְּמַעְלָה לְמַטָּה. רַבָּנָן אָמְרֵי נָבִיא אַתְּ וְאֵין אַתְּ אַסְטְרוֹלוֹגוֹס, שֶׁנֶּאֱמַר (בראשית כ, יז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. בִּימֵי יִרְמְיָהוּ בִּקְּשׁוּ יִשְׂרָאֵל לָבוֹא לִידֵי מִדָּה זוֹ, וְלֹא הִנִּיחַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ וגו', כְּבָר אַבְרָהָם אֲבִיכֶם בִּקֵּשׁ לָבוֹא לִידֵי מִדָּה זוֹ וְלֹא הִנַּחְתִּי אוֹתוֹ. וְאָמַר רַבִּי לֵוִי עַד דְּסַנְדְּלָא בְּרַגְלִיךְ דְּרִיס כּוּבָא, וְכָל מִי שֶׁהוּא נָתוּן לְמַטָּה מֵהֶם הוּא מִתְיָרֵא מֵהֶם, אֲבָל אַתְּ שֶׁאַתְּ נָתוּן לְמַעְלָה מֵהֶם דָּיְישֵׁם. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר שְׁלשָׁה דְבָרִים מְבַטְּלִים גְּזֵרוֹת רָעוֹת, וְאֵלּוּ הֵם, תְּפִלָּה וּצְדָקָה וּתְשׁוּבָה, וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, הֲדָא הוּא דִכְתִיב (דברי הימים ב ז, יד): וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְּלוּ, זוֹ תְּפִלָּה. (דברי הימים ב ז, יד): וִיבַקְּשׁוּ פָנַי, הֲרֵי צְדָקָה, כְּמָא דְאַתְּ אָמַר (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ. (דברי הימים ב ז, יד): וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים, זוֹ תְּשׁוּבָה, וְאַחַר כָּךְ (דברי הימים ב ז, יד) וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. רַבִּי הוּנָא בַּר רַב יוֹסֵף אָמַר אַף שִׁנּוּי שֵׁם וּמַעֲשֶׂה טוֹב, שִׁנּוּי הַשֵּׁם, מֵאַבְרָהָם (בראשית יז, ה): וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם. מַעֲשֶׂה טוֹב, מֵאַנְשֵׁי נִינְוֵה, שֶׁנֶּאֱמַר (יונה ג, י): וַיַּרְא אֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ וגו'. וְיֵשׁ אוֹמְרִים אַף שִׁנּוּי מָקוֹם, שֶׁנֶּאֱמַר (בראשית יב, א): וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. רַבִּי מוּנָא אָמַר אַף הַתַּעֲנִית, שֶׁנֶּאֱמַר (תהלים כ, ב): יַעַנְךָ ה' בְּיוֹם צָרָה וגו'. רָבָא בַּר מַחְסֵיָא וְרַבִּי חָמָא בֶּן גּוּרְיוֹן בְּשֵׁם רַב אָמַר יָפָה תַּעֲנִית לַחֲלוֹם כָּאֵשׁ בִּנְעֹרֶת. אָמַר רַב יוֹסֵף וּבוֹ בַּיּוֹם, וַאֲפִלּוּ בְּשַׁבָּת. 45.7. וַיִּמְצָאָהּ מַלְאַךְ ה' עַל עֵין הַמַּיִם וגו' (בראשית טז, ז), בְּאוֹרְחָא דַּחֲלוּצָה. (בראשית טז, ח): וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי, מַתְלָא אָמַר אִם אָמַר לָךְ חַד אוּנָיִךְ דַּחֲמַר לָא תֵיחוּשׁ, תְּרֵין עֲבֵיד לָךְ פָּרוֹכֵי. כָּךְ אַבְרָם אָמַר: הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ, הַמַּלְאָךְ אָמַר: הָגָר שִׁפְחַת שָׂרַי. וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת. (בראשית טז, ט): וַיֹּאמֶר לָהּ מַלְאַךְ ה' שׁוּבִי אֶל גְּבִרְתֵּךְ וְהִתְעַנִּי וגו', (בראשית טז, י): וַיֹּאמֶר לָהּ מַלְאַךְ ה' הַרְבָּה וגו'. כַּמָּה מַלְאָכִים נִזְדַּוְּגוּ לָהּ, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר חֲמִשָּׁה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֲמִירָה, מַלְאָךְ. רַבָּנָן אָמְרֵי אַרְבָּעָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר מַלְאָךְ. אָמַר רַבִּי חִיָּא בּוֹא וּרְאֵה כַּמָּה בֵּין רִאשׁוֹנִים לְאַחֲרוֹנִים, מָנוֹחַ אָמַר לְאִשְׁתּוֹ (שופטים יג, כב): מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ, וְהָגָר שִׁפְחַת שָׂרַי רוֹאָה חֲמִשָּׁה מַלְאָכִים בָּזֶה אַחַר זֶה וְלֹא נִתְיָרְאָה מֵהֶם. אָמַר רַבִּי חִיָּא צִפָּרְנָן שֶׁל אָבוֹת וְלֹא כְרֵסָן שֶׁל בָּנִים. אָמַר רַבִּי יִצְחָק (משלי לא, כז): צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ, בְּנֵי בֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ צוֹפִים הָיוּ, וְהָיְתָה רְגִילָה לִרְאוֹת בָּהֶם. 51.3. גָּפְרִית וָאֵשׁ, הֲדָא הוּא דִכְתִיב (תהלים יא, ו): יַמְטֵר עַל רְשָׁעִים פַּחִים אֵשׁ וְגָפְרִית וגו', פַּחִים, גּוּמְרִים וּמְצוּדִין. אֵשׁ וְגָפְרִית, אָמַר רַבִּי יוּדָן מִפְּנֵי מָה אָדָם מֵרִיחַ רֵיחַ גָּפְרִית וְנַפְשׁוֹ סוֹלֶדֶת עָלָיו, לָמָּה שֶׁהִיא יוֹדַעַת שֶׁהִיא נִידוֹנֵת בָּהּ לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים יא, ו): מְנָת כּוֹסָם, רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מִשּׁוּם רַבִּי יוֹנָתָן, כִּפְיָלִי פִיטְרִין לְאַחַר הַמֶּרְחָץ. אָמַר רַבִּי חֲנִינָא אֵין דָּבָר רַע יוֹרֵד מִלְּמַעְלָה, אֲתִיבוּן וְהָכְתִיב (תהלים קמח, ח): אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר, אָמַר לָהֶם (תהלים קמח, ח): רוּחַ סְעָרָה הִיא שֶׁהִיא עוֹשָׂה דְבָרוֹ. מִלְּתָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פְּלִיגָא אֲהָא דְּאָמַר רַבִּי חֲנִינָא בֶּן פָּזִי, (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב, מִכָּאן שֶׁיֵּשׁ לוֹ אוֹצָרוֹת אֲחֵרִים, מֵאֵת ה' מִן הַשָּׁמָיִם, כִּמַרְתָּק מִן גִּבָּר. 54.1. וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ (בראשית כא, כב), (משלי טז, ז): בִּרְצוֹת ה' דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִם אִתּוֹ, רַבִּי יוֹחָנָן אָמַר זוֹ אִשְׁתּוֹ, שֶׁנֶּאֱמַר (מיכה ז, ו): אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ, מַעֲשֶׂה בְּאִשָּׁה שֶׁקָּבְלָה עַל בַּעֲלָהּ לַשִּׁלְטוֹן וְהִתִּיז אֶת רֹאשׁוֹ, וְיֵשׁ אוֹמְרִים אַף הִתִּיז אֶת רֹאשָׁהּ, רַבִּי שְׁמוּאֵל אָמַר זֶה הַנָּחָשׁ. תָּנָא רַבִּי חֲלַפְתָּא אוֹמֵר הַנָּחָשׁ הַזֶּה לָהוּט אַחַר הַשּׁוּם, וּמַעֲשֶׂה בְּנָחָשׁ אֶחָד שֶׁיָּרַד מִן הָהָר לַבַּיִת וּמָצָא קְעָרָה שֶׁל שׁוּם וַאֲכָלָהּ וְהֵקִיא בְּתוֹכָהּ, וְרָאָה נָחָשׁ שֶׁבַּבַּיִת וְלֹא הָיָה יָכוֹל לַעֲמֹד לוֹ, כֵּיוָן שֶׁיָּצָא אוֹתוֹ הַנָּחָשׁ, יָצָא הַנָּחָשׁ שֶׁל בַּיִת וּמִילֵא אוֹתָהּ עָפָר. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זֶה יֵצֶר הָרָע, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם גָּדֵל עִם חֲבֵרוֹ שְׁתַּיִם שָׁלשׁ שָׁנִים בִּכְרָךְ וְהוּא קוֹשֵׁר לוֹ אַהֲבָה, וְזֶה גָּדֵל עִם אָדָם מִנַּעֲרוּתוֹ עַד זִקְנוּתוֹ, אִם מָצָא בְּתוֹךְ שִׁבְעִים הוּא מַפִּילוֹ, בְּתוֹךְ שְׁמוֹנִים הוּא מַפִּילוֹ, הוּא שֶׁדָּוִד אוֹמֵר (תהלים לה, י): כָּל עַצְמוֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְעָנִי וְאֶבְיוֹן מִגֹּזְלוֹ, אָמַר רַבִּי אַחָא וְכִי יֵשׁ גַּזְלָן גָּדוֹל מִזֶּה, וְאָמַר שְׁלֹמֹה (משלי כה, כא): אִם רָעֵב שׂנַאֲךָ הַאֲכִלֵהוּ לָחֶם וְאִם צָמֵא הַשְׁקֵהוּ מָיִם, מִלַּחְמָהּ שֶׁל תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ט, ד): לְכוּ לַחְמוּ בְלַחְמִי, וּמֵימָהּ שֶׁל תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם. אָמַר רַבִּי בֶּרֶכְיָה אוֹיְבָיו, גַּם אוֹיְבָיו, לְרַבּוֹת מַזִּיקֵי בֵיתוֹ, כְּגוֹן יַתּוּשִׁים וּפַרְעוֹשִׁים וּזְבוּבִים. דָּבָר אַחֵר, בִּרְצוֹת ה' דַּרְכֵי אִישׁ, זֶה אַבְרָהָם שֶׁנִּקְרָא אִישׁ, דִּכְתִיב בֵּיהּ (ישעיה מו, יא): מֵאֶרֶץ מֶרְחָק אִישׁ עֲצָתִי. גַּם אוֹיְבָיו, זֶה אֲבִימֶלֶךְ. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 60.5. וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה (בראשית כד, טז), תְּנֵינַן מֻכַּת עֵץ כְּתֻבָּתָהּ מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים מֻכַּת עֵץ כְּתֻבָּתָהּ מָנֶה. רַבִּי חֲנִינָא מִשֵּׁם רַבִּי אֱלִיעֶזֶר טַעְמֵיהּ דְּרַבִּי מֵאִיר (בראשית כד, טז): וְאִישׁ לֹא יְדָעָהּ, הָא אִם נִבְעֲלָה מֵעֵץ בְּתוּלָה. טַעְמַיְהוּ דְרַבָּנָן, בְּתוּלָה, הָא אִם נִבְעֲלָה מֵעֵץ אֵינָהּ בְּתוּלָה. אָמַר רַבִּי יוֹחָנָן לֹא נִבְעֲלָה אִשָּׁה מִמָּהוּל לִשְׁמוֹנָה תְּחִלָּה אֶלָּא רִבְקָה. אָמַר רֵישׁ לָקִישׁ לְפִי שֶׁבְּנוֹתָן שֶׁל עוֹבְדֵי כּוֹכָבִים מְשַׁמְּרוֹת עַצְמָן מִמְּקוֹם עֶרְוָתָן וּמַפְקִירוֹת עַצְמָן מִמָּקוֹם אַחֵר, אֲבָל זֹאת בְּתוּלָה מִמְּקוֹם בְּתוּלִים, וְאִישׁ לֹא יְדָעָהּ, מִמָּקוֹם אַחֵר. אָמַר רַבִּי יוֹחָנָן מִמַּשְׁמַע שֶׁנֶּאֱמַר בְּתוּלָה, אֵין אָנוּ יוֹדְעִים וְאִישׁ לֹא יְדָעָהּ, אֶלָּא אֲפִלּוּ אָדָם לֹא תָבַע בָּהּ, עַל שֵׁם (תהלים קכה, ג): לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע וגו'. וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל, כָּל הַנָּשִׁים יוֹרְדוֹת וּמְמַלְּאוֹת מִן הָעַיִן, וְזוֹ כֵּיוָן שֶׁרָאוּ אוֹתָהּ הַמַּיִם מִיָּד עָלוּ, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ סִימָן לְבָנַיִךְ, מָה אַתְּ כֵּיוָן שֶׁרָאוּ אוֹתָךְ הַמַּיִם מִיָּד עָלוּ, אַף בָּנַיִךְ כֵּיוָן שֶׁהַבְּאֵר רוֹאָה אוֹתָן מִיָּד תִּהְיֶה עוֹלָה, הֲדָא הוּא דִכְתִיב (במדבר כא, יז): אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר. 74.2. וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה וגו' (בראשית לא, ד), אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בִּשְׁלשָׁה דְבָרִים אֲנִי אוֹהֵב אֶת בְּנֵי הַמִּזְרָח, שֶׁאֵינָן נוֹשְׁכִין וְאוֹכְלִין אֶלָּא חוֹתְכִין וְאוֹכְלִין, וְאֵין חוֹתְכִין בָּשָׂר אֶלָּא עַל גַּבֵּי הַשֻּׁלְחָן, וְאֵין נוֹשְׁקִין אֶלָּא בַּיָּד, וְאֵין נוֹטְלִין עֵצָה אֶלָּא בְּמָקוֹם רוֹוֵחַ, כָּעִנְיָן שֶׁנֶּאֱמַר: וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה, בְּמָקוֹם רוֹוֵחַ. מַתְלָא אוֹמֵר בַּחֲקַל דְּאִית בָּהּ אִזְגָּרִין לָא תֵימַר מִלָּה דְמִסְטִירִין. 79.6. וַיִּחַן אֶת פְּנֵי הָעִיר (בראשית לג, יח), חָנַן אֶת הַפָּנִים שֶׁבָּעִיר, הִתְחִיל מְשַׁלֵּחַ לָהֶם דּוֹרוֹנוֹת. דָּבָר אַחֵר, וַיִּחַן אֶת פְּנֵי הָעִיר, הִתְחִיל מַעֲמִיד הַטְּלִיסִין וּמוֹכֵר בְּזוֹל, הֲדָא אָמְרָת שֶׁאָדָם צָרִיךְ לְהַחֲזִיק טוֹבָה לְמָקוֹם שֶׁיֵּשׁ לוֹ הֲנָאָה מִמֶּנּוּ. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי אֶלְעָזָר בְּרֵיהּ הֲווֹ טְמִירִין בִּמְעָרְתָא י"ג שָׁנָה בְּיוֹמֵי דִּשְׁמָדָא, וְהָיוּ אוֹכְלִין חֲרוּבִין שֶׁל גָּרוֹדָא עַד שֶׁהֶעֱלָה גּוּפָן חֲלוּדָה. לְסוֹף שְׁלשׁ עֶשְׂרֵה שְׁנִין נְפַק יְתֵיב עַל תְּרַע מְעָרְתָא, חֲמָא חַד צַיָּד קָאֵים וְצָיֵד צִיפֳּרִין, וְכַד הֲוָה שָׁמַע רַבִּי שִׁמְעוֹן בְּרַת קָלָא אָמְרָה מִן שְׁמַיָא דִּימוֹס דִּימוֹס, פַּסְגָּא. וְכַד הֲוָה שָׁמַע בְּרַת קָלָא אֲמָרַת סְפֶקוּלָא, הֲוַת מִתָּצְדָה וְנִלְכָּדָה. אָמַר, צִפּוֹר מִבַּלְעֲדֵי שְׁמַיָא לָא מִתָּצְדָא עַל אַחַת כַּמָּה וְכַמָּה נֶפֶשׁ דְּבַר נָשׁ, נְפַק וְאַשְׁכַּח מִלַּיָא מְשַׁדְּכָן, וְנִתְבַּטְּלָה הַגְּזֵרָה. אֲתוֹן וְאַסְחוֹן בַּהֲדָא בֵּי בָּנֵי דְּבֵית מוֹקֵד דִּטְבֶרְיָא, אֲמַר לֵיהּ בְּרֵיהּ כָּל הֲדָא טַבְתָא עֲבָדַת לָן טְבֶרְיָא וְלֵית אֲנַן מְדַכָּן יָתָהּ מִן קָטוֹלַיָא, אָמַר צְרִיכִין אָנוּ לַעֲשׂוֹת טוֹבָה כְּדֶרֶךְ שֶׁהָיוּ אֲבוֹתֵינוּ עוֹשִׂים, שֶׁהָיוּ עוֹשִׂים אִיטְלוּסִין וּמוֹכְרִין בְּזוֹל, אָמַר צְרִיכִין אָנוּ לְדַכָּיָא טְבֶרְיָא, מָה עֲבַד, נְסַב תֻּרְמוּסָא וַהֲוָה מְקַצֵּץ תֻּרְמוּסָא וְשַׁדֵּי קְצוֹצוּתֵיהּ וּמְקַלֵּק בַּשּׁוּק, וְכָל אַתְרָא דַּהֲוָה קְטִילָא סָלֵיק וְאִינוּן מַפְקוּן וְנָפְקִין, וְכָל מָקוֹם שֶׁלֹא הָיְתָה שָׁמָּה טֻמְאָה תֻּרְמְסָא עוֹמֶדֶת, וְהוּא מְצַיֵּן אֵיזֶה מְקוֹם טֻמְאָה וּמְקוֹם טָהֳרָה, עַד זְמַן דְּדַכֵּי יָתָהּ מִן קָטִילַיָא. חֲמְתֵיהּ חַד כּוּתִי עַם דְאַרַע, אֲמַר לֵית אֲנָא אָזֵיל וּמַדְחַךְ בַּהֲדֵין סָבָא דִּיהוּדָאֵי, אִית דְּאָמְרֵי מִן הָדֵין שׁוּקָא דְּגַרְגִּינָא וְאִית דְּאָמְרֵי מִן הָדֵין שׁוּקָא דְּסַקָּאֵי, נְסַב קְטִיל וּטְמָרֵיהּ בְּשׁוּקָא דַּהֲווֹ מְדַכֵּי, בְּצַפְרָא אֲזַל אֲמַר לְהוֹן אַמְרִיתוּן דְּדַכֵּי בֶּן יוֹחָאי טְבֶרְיָא אֲתוֹן חֲמוּן הָדֵין קְטִילָא [נסח אחר: אזל לגביה אמר ליה לא דכיתא שוק פלן, אמר ליה הין, אמר ליה ואין אפיקת לך מיתין מן בתרך, אמר ליה גוד חמי ליה], צָפָה רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בְּרוּחַ הַקֹּדֶשׁ שֶׁהוּא נְתָנוֹ שָׁם, אָמַר גּוֹזֵר אֲנִי עַל הָעֶלְיוֹן שֶׁיֵּרֵד וְעַל הַתַּחְתּוֹן שֶׁיַּעֲלֶה, וַהֲוָה כֵן. וּסְלֵיק וּשְׁבַת בְּבֵיתֵיהּ, וַעֲבַר בְּהָדֵין מִגְדְּלָא דְּצַבָּעַיָא שְׁמַע קָלָא דְּנַקָּאי סַפְרָא, אָמַר לָא אַמְרִיתוּן דְּדַכֵּי בַּר יוֹחָאי לִטְבֶרְיָה, אָמְרִין אַשְׁכְּחוּן חַד קְטִילָא, אָמַר יָבוֹא עָלַי אִם אֵין בְּיָדִי הֲלָכוֹת כִּשְׂעַר רֹאשִׁי עַל טְבֶרְיָה שֶׁהִיא טְהוֹרָה חוּץ מִזֶּה וּמִזֶּה וְאַתָּה לֹא הָיִיתָ בַּמִּנְיָן עִמָּנוּ שֶׁנִּטְהֲרָה, פָּרַצְתָּ גְּדֵרָן שֶׁל חֲכָמִים, וְעָלֶיךָ נֶאֱמַר (קהלת י, ח): וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, מִיָּד נַעֲשָׂה גַּל שֶׁל עֲצָמוֹת. עָבַר בַּהֲדָא בִּקְעַת דְּבֵית נְטוֹפָא, חֲמָא חַד בַּר נָשׁ קָאֵים וּמְלַקֵּט סְפִיחֵי שְׁבִיעִית, אָמַר לוֹ וְלֹא סְפִיחֵי שְׁבִיעִית הֵן, אָמַר לוֹ וְלֹא אַתָּה הוּא שֶׁהִתַּרְתָּ, לֹא כָךְ תְּנֵינַן רַבִּי שִׁמְעוֹן אוֹמֵר כָּל הַסְּפִיחִין מֻתָּרִין חוּץ מִסְּפִיחֵי כְּרוּב שֶׁאֵין כַּיּוֹצֵא בָּהֶם בְּיַרְקוֹת שָׂדֶה, אָמַר לוֹ וַהֲלוֹא חֲבֵרַי חוֹלְקִים עָלַי, פָּרַצְתָּ גְּדֵרָן שֶׁל חֲכָמִים וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, וְכֵן הֲוַת לֵיהּ. דָּבָר אַחֵר, וַיִּחַן אֶת פְּנֵי הָעִיר, נִכְנַס בְּעֶרֶב שַׁבָּת עִם דִּמְדּוּמֵי חַמָּה מִבְּעוֹד יוֹם, וְקָבַע תְּחוּמִין מִבְּעוֹד יוֹם. הֲדָא אָמְרָת שֶׁשָּׁמַר יַעֲקֹב אֶת הַשַּׁבָּת קֹדֶם שֶׁנִּתַּן. 87.7. וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא וגו' וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת (בראשית לט, יא), אֶפְשָׁר בֵּיתוֹ שֶׁל אוֹתוֹ הָאִישׁ מִשְׁתַּיֵּר בְּלֹא אִישׁ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר יוֹם נִבּוּל שֶׁל נִילוּס הָיָה וְהָלְכוּ הַכֹּל לִרְאוֹת וְהוּא לֹא הָלַךְ. וְרַבִּי נְחֶמְיָה אָמַר יוֹם תֵּיאַטִּירוֹן הָיָה, וְהָלְכוּ הַכֹּל לִרְאוֹתוֹ, וְהוּא לֹא הָלַךְ, אֶלָּא וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ, לַחְשֹׁב חֶשְׁבּוֹנוֹת שֶׁל רַבּוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לַעֲשׂוֹת מְלַאכְתּוֹ וַדַּאי, אֶלָּא וְאֵין אִישׁ, בָּדַק אֶת עַצְמוֹ וְלֹא מָצָא עַצְמוֹ אִישׁ. דָּבָר אַחֵר, רַבִּי שְׁמוּאֵל אָמַר נִמְתְּחָה הַקֶּשֶׁת וְחָזְרָה, הֲדָא הוּא דִכְתִיב (בראשית מט, כד): וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ, קַשְׁיוּתוֹ. רַבִּי יִצְחָק אָמַר נִתְפַּזֵּר זַרְעוֹ וְיָצָא דֶּרֶךְ צִפָּרְנָיו, שֶׁנֶּאֱמַר (בראשית מט, כד): וַיָּפֹזּוּ זְרֹעֵי יָדָיו. רַב הוּנָא בְּשֵׁם רַבִּי מַתְנָא אָמַר אִיקוֹנִין שֶׁל אָבִיו רָאָה וְצָנַן דָּמוֹ, דִּכְתִיב (בראשית מט, כד): מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, מִי עָשָׂה כֵן, (בראשית מט, כה): מֵאֵל אָבִיךָ וְיַעַזְרֶךָּ וגו' בִּרְכֹת שָׁדַיִם וָרָחַם, בִּרְכָתָא דַּאֲבוּךְ וּדְאִמָּךְ. 91.3. וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו' (בראשית מב, ה), וּמִנַּיִן לְעֵדָה שֶׁהִיא עֲשָׂרָה, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יוֹסֵי בְּשֵׁם רַבִּי יוֹחָנָן, נֶאֱמַר כָּאן (במדבר לה, כד): עֵדָה, וְנֶאֱמַר לְהַלָּן (במדבר יד, כז): עַד מָתַי לָעֵדָה הָרָעָה, מָה עֵדָה שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף עֵדָה שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. אָמַר רַבִּי סִימוֹן, נֶאֱמַר כָּאן (ויקרא כב, לב): תּוֹךְ, וְנֶאֱמַר לְהַלָּן (בראשית מב, ה): תּוֹךְ, מַה תּוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף תּוֹךְ שֶׁנֶּאֱמַר הָכָא עֲשָׂרָה. אָמַר רַבִּי יוֹסֵי בַּר אָבוֹן אִם בְּתוֹךְ אֲפִלּוּ עַד כַּמָּה, אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל, מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי אָמַר, תִּינוֹק עוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה, וְהָא תָּנֵי אֵין מְדַקְדְּקִין בְּקָטָן, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִשְׁנֵי קְטַנִּים נִצְרְכָה, אֶחָד סָפֵק וְאֶחָד קָטָן עוֹשִׂין אֶת הַסָּפֵק עִקָּר וְאֶת הַקָּטָן לִסְנִיף. תָּנֵי קָטָן וְסֵפֶר תּוֹרָה, עוֹשִׂין אוֹתוֹ סְנִיף. אָמַר רַבִּי יוּדָן כֵּן הוּא מַתְנִיתִין, קָטָן לְסֵפֶר תּוֹרָה עוֹשִׂין אוֹתוֹ סְנִיף. מֵאֵימָתַי עוֹשִׂין אוֹתוֹ סְנִיף, רַבִּי אֲבוּנָא אָמַר אִתְפַּלְגוּן בְּהָא רַבִּי יוּדָן וְרַב הוּנָא תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ טִיב בְּרָכָה. וְאוֹחֲרָנָא אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ לְמִי הוּא מְבָרֵךְ. רַבִּי יְהוּדָה בַּר פָּזִי בְּשֵׁם רַבִּי אַסֵּי תִּשְׁעָה נִרְאִים כַּעֲשָׂרָה מְזַמְּנִין, מַאי עָבֵיד מְסֻיָּמִין, אֶלָּא אֲפִלּוּ קָטָן בֵּינֵיהֶם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יַעֲקֹב בַּר זַבְדִי בְּעָא קוֹמֵי רַבִּי יוֹסֵף, כְּשֵׁם שֶׁעוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה כָּךְ עוֹשִׂין אוֹתוֹ סְנִיף לִשְׁלשָׁה. אֲמַר לֵיהּ הֲדָא הִיא וְלֹא כָּל שֶׁכֵּן לְהַלָּן שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם עוֹשִׂין אוֹתוֹ סְנִיף, כָּאן שֶׁאֵינוֹ מַזְכִּיר אֶת הַשֵּׁם אֵין עוֹשִׂין אוֹתוֹ סְנִיף. אֲמַר לֵיהּ הֲדָא אָמְרָה עוֹשִׂין אוֹתוֹ סְנִיף בְּבִרְכַּת הַמָּזוֹן אֲבָל לִקְרִיאַת שְׁמַע וְלִתְפִלָּה אֵין עוֹשִׂין אוֹתוֹ סְנִיף עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת: אֲמַר רַבִּי אַסֵּי זִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי תַּחְלִיפָא וְזִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי חֲנִינָא בַּר סִיסִי חֲבִיבִי וְלָא זָמְנִין עָלַי עַד שֶׁהֵבֵאתִי שְׁתֵּי שְׂעָרוֹת. וּמֵאֵימָתַי הוּא קוֹרֵא בַּתּוֹרָה, אֲמַר רַבִּי אֲבִינָא אִתְפַּלְגוּן רַב הוּנָא וְרַבִּי יְהוּדָה תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אָמַר מִשֶּׁהוּא יוֹדֵעַ לְבָרֵךְ, וְאוֹחֲרָנָא אָמַר עַד שֶׁיּוֹדֵעַ טִיב בְּרָכָה שֶׁיּוֹדֵעַ לְמִי מְבָרְכִין. רַבִּי שְׁמוּאֵל בַּר שִׁילַת בְּעָא קוֹמֵי רַב, וְאִית דְּאָמְרִין בְּעוֹן קַמֵּיהּ שְׁמוּאֵל בַּר שִׁילַת, תִּשְׁעָה פַּת וְאֶחָד יָרָק מַהוּ, אֲמַר לְהוֹן, מְזַמְּנִין. שְׁמוֹנָה פַּת וּשְׁנַיִם יָרָק, מְזַמְּנִין. שִׁבְעָה וְשִׁשָּׁה פַּת וְאַרְבָּעָה יָרָק מַהוּ, אֲמַר לֵיהּ מְזַמְּנִין. רַבִּי אֲבִינָא בְּעָא וּמֶחֱצָה עַל מֶחֱצָה מַהוּ, אֲמַר לֵיהּ רַבִּי זְעֵירָא עַד דַּאֲנָא תַּמָּן אִצְטְרָכִית לְמִשְׁאֲלֵיהּ וּמֵיצְרָי לִי מִינָהּ דְּלָא שְׁאִלְתִּיו. רַבִּי יִרְמְיָה בָּעֵי אוֹתוֹ שֶׁאָכַל יָרָק מַהוּ מְזַמְּנָא עֲלוֹהִי. תָּנֵי שְׁלשׁ מֵאוֹת נְזִירִין סָלְקִין בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין בְּיוֹמֵי דְּשִׁמְעוֹן בֶּן שָׁטַח, לִמְאָה וְחַמְשִׁין מָצָא לָהֶם פֶּתַח וּמְאָה וְחַמְשִׁין לָא מָצָא פֶּתַח. סָלֵיק רַבִּי שִׁמְעוֹן בֶּן שָׁטַח גַּבֵּי יַנַּאי מַלְכָּא, אֲמַר לֵיהּ תְּלַת מְאָה נְזִירִין סָלְקוּ בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין וְלֵית לְהוֹן, אֶלָּא יְהֵיב אַתְּ פַּלְגָּא מִן דִּידָךְ וַאֲנָא פַּלְגָא מִן דִּידִי וְיֵזְלוּן וִיקָרְבוּן, יְהַב יַנַּאי מַלְכָּא פַּלְגָא מִן דִּילֵיהּ וַאֲזַלּוּן וְקָרְבוּן. אֲתוֹן וַאֲמָרִין לִשְׁנָא בִּישָׁא לְיַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח, תֶּהֱוֵי יְדַע דְּכָל מַה דְּקָרְבוּן מִדִּידָךְ קָרְבוּן, בְּרַם שִׁמְעוֹן בֶּן שָׁטַח לָא יָהֵיב מִן דִּידֵיהּ כְּלוּם. כָּעַס יַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח. שְׁמַע דְּהוּא כָּעֵס עֲלוֹהִי, צְרַת [נסח אחר צרח] לֵיהּ וַעֲרַק, לְבָתַר יוֹמֵי הֲווֹן בְּנֵי אֱנָשָׁא רַבְרְבִין מִן מַלְכוּתָא דְּפַרְסָאֵי יַתְבִין נָגְסִין עַל פָּתוֹרָא דְּיַנַּאי מַלְכָּא, אֲמַרוּן לֵיהּ מָרִי מַלְכָּא נָהֲרִין אֲנַן דַּהֲוָה הָכָא חַד סַב וַהֲוָה אֲמַר לָן מִילֵי דְאוֹרָיְיתָא, אֲמַר לַאֲחָתֵיהּ שְׁלַחִי בַּתְרֵיהּ וְאַיְיתִיתֵיהּ. אֲמַרָה לֵיהּ הַב לִי מִלָּא וּשְׁלַח לֵיהּ עִזְקָתָךְ, וְהוּא אָתֵי. יְהַב לָהּ מִלָּא וּשְׁלַח לֵיהּ עִזְקָתֵיהּ וַאֲתָא. מִדַּאֲתָא יְתֵיב לֵיהּ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ, לְמָה עֲרַקְתְּ, שְׁמָעִית דְּמָרִי מַלְכָּא כָּעֵיס עֲלַי וּצְרַח לִי מִינָךְ דְּלָא תִקְטְלַנִּי וְקַיְימַת הָדֵין קְרָיָא (ישעיה כו, כ): חֲבִי כִּמְעַט רֶגַע עַד יַעֲבָר זָעַם, אֲמַר לֵיהּ לְמָה אַפְלֵית בִּי. אֲמַר לֵיהּ חַס וְשָׁלוֹם לָא אַפְלֵית בָּךְ, אֶלָּא אַתְּ מִמָּמוֹנָךְ וַאֲנָא מִן אוֹרָיְיתָא, דִּכְתִיב (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. אָמַר לוֹ וּלְמָה לָא אֲמַרְתְּ לִי, אֲמַר לֵיהּ אִי אֲמַרִית לָךְ לָא הֲוָה יַהֲבִית. אֲמַר לֵיהּ לְמָה יְתַבְתְּ לָךְ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ בְּסֵפֶר בֶּן סִירָא כָּתוּב: סַלְסְלֶהָ וּתְרוֹמְמֶךּ וּבֵין נְגִידִים תּוֹשִׁיבֶךָּ. אֲמַר מְזוֹג לֵיהּ יְבָרֵךְ. אֲמַר בָּרוּךְ עַל הַמָּזוֹן שֶׁאָכַל יַנַּאי וַחֲבֵרָיו. אֲמַר עַד כַּדּוּן אַתְּ בְּקַשְׁיוּתָךְ, לָא שְׁמָעִית מִן יוֹמוֹי יַנַּאי בְּבִרְכְתָא. אֲמַר וּמָה אִית לִי לְמֵימַר, נְבָרֵךְ עַל שֶׁאָכַלְנוּ, וַאֲנִי לֹא אָכַלְתִּי. אֲמַר אַיְיתוֹן לֵיהּ וְיֵיכוּל. מִן דַּאֲכֵיל אֲמַר בָּרוּךְ שֶׁאָכַלְנוּ. אָמַר רַבִּי יוֹחָנָן חֲלוּקִין עָלָיו עַל שְׁמוּעַת שִׁמְעוֹן בֶּן שָׁטַח, רַבִּי אַבָּא אָמַר עַל הָרִאשׁוֹנָה, רַבִּי יִרְמְיָה אָמַר עַל הַשְּׁנִיָּה. מִחְלְפָא שִׁיטָתֵיהּ דְּרַבִּי יִרְמְיָה, תַּמָּן צְרִיכָה לֵיהּ, וְהָכָא פְּשִׁיטָא לֵיהּ. מַאן דִּצְרִיכָה לֵיהּ כְּרַבָּנָן, וּמַאן דִּפְשִׁיטָא לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דְּתָנֵי עֲלָהּ וְהֵסֵב עִמָּהֶן וְטִיבֵּל עִמָּהֶן אַף עַל פִּי שֶׁלֹא אָכַל כַּזַּיִת דָּגָן מְזַמְּנִין עָלָיו, דִּבְרֵי חֲכָמִים. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְעוֹלָם אֵין מְזַמְּנִין עָלָיו עַד שֶׁאוֹכֵל כַּזַּיִת דָּגָן, וְהָא תָּנֵי שְׁנַיִם פַּת וְאֶחָד יָרָק מְזַמְּנִין. מַתְנִיתִין כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. 91.4. וְיוֹסֵף הוּא הַשַּׁלִּיט וגו' (בראשית מב, ו), שָׁלשׁ גְּזֵרוֹת גָּזַר, שֶׁלֹא יִכָּנֵס עֶבֶד לְמִצְרַיִם, וְשֶׁלֹא יִכָּנֵס אָדָם בִּשְׁנֵי חֲמוֹרִים, וְשֶׁלֹא יוֹלִיכוּ חֲמָרִים תְּבוּאָה מִמָּקוֹם לְמָקוֹם, שֶׁלֹא יִכָּנֵס אָדָם עַד שֶׁלֹא יִכְתֹּב שְׁמוֹ וְשֵׁם אָבִיו וְשֵׁם זְקֵנוֹ. וַהֲוָה תַּמָּן מְנַשֶּׁה קָאֵים מְקַבֵּל פִּתְקִין, אָמְרִין נֵעוֹל וְנֶחֱמֵי אִי אַשְׁכְּחָן יָתֵיהּ טָעוּן לָן בְּמַדָּיו דְּמִכְסָא, הָא טַב, וְאִם לָאו בְּצַפְרָא נֶחֱמֵי מַה נַּעֲבֹד.

1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", 15.7. "What was the tree, from which Adam and Eve ate? Rabbi Meir said, it was wheat. When a person lacks knowledge people say \"That person has not eaten bread made from wheat even a day.\" Rabbi Shmuel bar Rabbi Yitzhak asked before Rabbi Zeira and said to him \"Is it possible that it is wheat?\" He said to him, \"Yes!\" He said to him, \"But isn't it written, 'tree'\" He said to him, \"It rose like the ceders of Lebanon\" Rabbi Yaakov Bar Aha said: Rabbi Nechemiah and the Rabbis disagree. Rabbi Nechemiah said, \"[When we bless our bread we should say]...'the one who brings bread from the earth', since bread already came from the earth.\" But the Rabbis say, \"'who is bringing bread from the earth' since in the future he will bring bread from the earth, as it is said, 'There will be a abundant grain in the land.' (Psalm 72:16). What does the word lefet mean? Two [scholars] disagree. They are Rabbi Hanina son of Yitzhak and Rabbi Shmuel Bar Ami. One says: lefet means there was no bread and the other says lefet means there will be no bread in the future. Rabbi Jeremiah recited the blessing before Rabbi Zeira as \"The one who brings bread from the earth\" and he praised him. But does that mean we hold like Rabbi Nehemiah? Rather we say it so we don't mix up the letters.", 45.7. "And he went into Hagar and she conceived (Gen. 16:4). Rabbi Levi bar Hayta said: She became pregt at the first intimacy. Said Rabbi Eleazar: A woman never conceives by the first intimacy. An objection is raised: surely it is written, So both of Lot's daughters got pregt by their father (Gen. 19:36)? Said R. Tanhuma: By an effort of will power they brought forth their virginity, and conceived at the second “act of intercourse”. [The first act is what they did to themselves. Said Rabbi Chanina ben Pazi: Thorns are neither weeded nor sown, but they grow and spring up on their own. But how much suffering and effort for wheat to grow! Why were the matriarchs barren? Rabbi Levi said in Rabbi Shila’s name and Rabbi Chelbo in R. Yocha’s name: Because the Holy One of Blessing yearns for their prayers and supplications, as it is written 'O my dove, you on the clefts of the rock let Me see your face, let Me hear your voice' (Song of Songs 2:14): Why did I make you barren? In order to 'see your face... hear your voice'. Rabbi Azariah said in the name of Rabbi Yocha bar Papa: So that their husbands might cling to them in their beauty. Rabbi Huna in the name of Rabbi Hiya bar Abba said: So that they might pass the greater part of their life without hard work. Rabbi Huna and R. Avun in the name of Rabbi Meir: So that their husbands might derive pleasure from them, for when a woman is with child she is disfigured and does not care for her appearance. The ninety years that Sarah did not bear she was like a bride in her canopy. Ladies would come to ask how she was, and she would say to them, 'Go and ask about the welfare of this wretched woman [Hagar]!' Hagar would tell them: 'My mistress Sarai is not inside what she is outside: she appears to be righteous but she is not righteous, had she been a righteous woman, see how many years have passed without her conceiving, whereas I conceived in one night!' Said Sarah: 'Am I going to argue with this woman?! I should argue with her master!...", 54.1. "And Abraham rebuked Avimelech: R. Yosi ben R. Hanina said: Rebuke leads to love, as it says, rebuke a wise man and he will love you. Such indeed is R. Yosi ben Hanina’s view, for he said: Love unaccompanied by rebuke is not love. Resh Lakish said: Rebuke leads to peace; hence, ‘And Abrhaman reproved Avimelech’. Such is his view, for he said: Peace unaccompanied by rebuke is not peace.", 56.6. "And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it.", 87.7. "\"One such day, he [Yosef] came into the house to do his work and none of the men of the household were there\" (Genesis 39:11). Is it possible that in the house of such a man it was deserted with no man there? Rabbi Yehuda and Rabbi Nechemyah [explain this]. Rabbi Yehuda says, it was a Nile festival and all had gone to see it, and he did not go. Rabbi Nechemyah says, it was a day of the theatre [ i teiatiron /i ] and all had gone to see it, and he did not go. Rather, \"he came into the house to do his work\", to calculate his master's calculations. Rabbi Shmuel son of Nachman says, \"to do his work literally\", except there was no man there -- he searched himself, and he did not find himself to be a man. Another explanation, Rabbi Shmuel says, the bow is stretched and returned. For is it not written: (Genesis 49:24) \"Yet his bow [קשתו] remained taut\" -- his hardness [קשיותו]. Rabbi Yitzchak says, his seed [זרע] was scattered and went out by way of his fingernails, as it says (Genesis 49:24) \"and the arms of his hands [זרעי ידיו] were made firm\". Rav Huna in the name of Rabbi Matna says, images of his father appeared and chilled his blood, as it is written (Genesis 49:24) \"From there, the Shepherd, the Rock of Yisrael\". Who does such? (Genesis 49:25) \"The God of your father who helps you [...] blessings of breast and womb\" -- (Onkelos Genesis 49:25) \"blessings of father and mother.\"",

145. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

146. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 104

147. Anon., Deuteronomy Rabbah, 11.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, and horses, motif of •habarei, portrayals of, in the babylonian talmud Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 193

11.4. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כֵּיוָן שֶׁבָּא משֶׁה לְבָרֵךְ אֶת יִשְׂרָאֵל, בָּאָה הַתּוֹרָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (דברים ד, מד): וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם משֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל. (דברים לג, א): אֲשֶׁר בֵּרַךְ משֶׁה זֶה משֶׁה, (דברים ד, מד): אִישׁ הָאֱלֹהִים זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה. וְכָל כָּךְ לָמָּה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (קהלת ד, יב): וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי תַּנְחוּמָא, אִם אֱלֹהִים לָמָּה אִישׁ, וְאִם אִישׁ לָמָּה אֱלֹהִים, אֶלָּא, בְּשָׁעָה שֶׁהָיָה הֻשְׁלַךְ לַיְאוֹר שֶׁל מִצְרַיִם אִישׁ, וּבְשָׁעָה שֶׁנֶּהְפַּךְ לְדָם הָאֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁבָּרַח מִלִּפְנֵי פַּרְעֹה אִישׁ, וּבְשָׁעָה שֶׁשִּׁקְּעוֹ אֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אִישׁ, וּמַהוּ אִישׁ, לִפְנֵי הַמַּלְאָכִים שֶׁכֻּלָּן אֵשׁ. וּבְשָׁעָה שֶׁיָּרַד מִן הָרָקִיעַ אֱלֹהִים, מִנַּיִן, שֶׁכָּתוּב (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אֱלֹהִים, כְּשֵׁם שֶׁאֵין הַמַּלְאָכִים אוֹכְלִין וְשׁוֹתִין, אַף הוּא לֹא אוֹכֵל וְלֹא שׁוֹתֶה, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' וגו'. דָּבָר אַחֵר, מַהוּ אִישׁ הָאֱלֹהִים, אָמַר רַב אָבִין מֵחֶצְיוֹ וּלְמַטָּה אִישׁ, מֵחֶצְיוֹ וּלְמַעְלָה הָאֱלֹהִים.

148. Clement of Alexandria, Miscellanies, 2.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud, anonymous layer of, terminology Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 110

149. Clement of Alexandria, Christ The Educator, 3.5.31-3.5.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 212

150. Bardaisan, Book of The Laws of The Countries, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •syriac, parallels between the babylonian talmud and •talmud, babylonian, palestinian rabbinic traditions in •talmud, babylonian, anonymous portions of, xi •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 187, 188

151. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98

152. Palestinian Talmud, Bava Batra, 2.1, 2.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 100, 102

153. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 451

154. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98; Rubenstein (2003), The Culture of the Babylonian Talmud. 174; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 368

155. Palestinian Talmud, Horayot, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98

156. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

157. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 204

158. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 110

159. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 206

160. Palestinian Talmud, Makkot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 42

161. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •talmud, babylonian, relationship of, to christian mesopotamian culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 83

162. Palestinian Talmud, Moed Qatan, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 101, 102

163. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 101

164. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 392

165. Palestinian Talmud, Niddah, 1.3, 2.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 101

166. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bavli (babylonian talmud), vs. yerushalmi •babylonian talmud Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 214; Rubenstein (2003), The Culture of the Babylonian Talmud. 175

167. Irenaeus, Refutation of All Heresies, 3.21.2-3.21.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •josephus, parallels with the babylonian talmud •talmud, babylonian, incorporation of nonrabbinic material Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 86, 87

168. Nag Hammadi, The Testimony of Truth, 9.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ashmedai (asmodeus), portrayal of, as a holy man, in the babylonian talmud •syriac, parallels between the babylonian talmud and •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, incorporation of nonrabbinic material •temple, attitudes toward, in the babylonian talmud •holy men, “rabbinization” of, in the babylonian talmud Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 113, 114, 116

169. Anon., Protevangelium of James, 23-24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 153, 154

170. Pseudo-Justinus, Exhortation To The Greeks, None (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 84, 87, 88, 89, 90

171. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 57

66a. שורך נרבע והלה שותק נאמן ותנא תונא ושנעבדה בו עבירה ושהמית על פי עד אחד או ע"פ הבעלים נאמן האי ע"פ עד אחד היכי דמי אי דקא מודו בעלים היינו ע"פ הבעלים אלא לאו דשתיק,וצריכא דאי אשמעינן הך קמייתא אי לאו דקים ליה בנפשיה דעבד חולין בעזרה לא הוה מייתי,אבל נטמאו טהרותיך מימר אמרינן האי דשתיק דסבר חזי ליה בימי טומאתו,ואי אשמעינן הא משום דקא מפסיד ליה בימי טהרתו אבל שורו נרבע מימר אמר כל השוורים לאו לגבי מזבח קיימי צריכא,איבעיא להו אשתו זינתה בעד אחד ושותק מהו אמר אביי נאמן רבא אמר אינו נאמן הוי דבר שבערוה ואין דבר שבערוה פחות משנים,אמר אביי מנא אמינא לה דההוא סמיא דהוה מסדר מתנייתא קמיה דמר שמואל יומא חד נגה ליה ולא הוה קאתי שדר שליחא אבתריה אדאזיל שליח בחדא אורחא אתא איהו בחדא כי אתא שליח אמר אשתו זינתה אתא לקמיה דמר שמואל א"ל אי מהימן לך זיל אפקה ואי לא לא תפיק,מאי לאו אי מהימן עלך דלאו גזלנא הוא ורבא אי מהימן לך כבי תרי זיל אפקה ואי לא לא תפקה,ואמר אביי מנא אמינא לה דתניא מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו,והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו,היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם,ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד,אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה,היכי דמי אילימא דבי תרי אמרי אישתבאי ובי תרי אמרי לא אישתבאי מאי חזית דסמכת אהני סמוך אהני,אלא בעד אחד וטעמא דקא מכחשי ליה בי תרי הא לאו הכי מהימן,ורבא לעולם תרי ותרי וכדאמר רב אחא בר רב מניומי בעדי הזמה הכא נמי בעדי הזמה,ואיבעית אימא כדרבי יצחק דאמר רבי יצחק שפחה הכניסו תחתיה,אמר רבא

66a. b Your ox was used /b by a man b for an act of bestiality /b and is therefore unfit for an offering, b and the other, /b the owner of the ox, b is silent, /b the witness is b deemed credible. And the i tanna /i /b of the mishna also b taught /b ( i Bekhorot /i 41a): b And /b with regard to an animal b that was used for a transgression /b or b that killed, /b if this is attested to b by one witness or by the owner, /b he is b deemed credible. /b The Gemara clarifies this case: b What are the circumstances /b of b this /b case of the mishna, where the knowledge is established b by one witness? If the owner admits /b to the claim, b this is /b the same as: b By the owner. Rather, is it not /b referring to a case b where /b the owner remains b silent? /b ,The Gemara comments: b And /b each of these statements of Abaye is b necessary. As, had he taught us /b only b that first /b case, where the witness said someone ate forbidden fat, one might have said that he is deemed credible for the following reason: b Were it not /b for the fact b that he himself /b was b convinced that he had committed /b a transgression, b he would not /b commit the transgression of b bringing a non-sacred /b animal b to /b the Temple b courtyard /b on the basis of the testimony of one witness. Consequently, his silence is evidently an admission., b But /b if the witness said: b Your ritually pure /b foods b were rendered ritually impure, /b and the accused was silent, b we would say: /b The reason b that /b he is b silent /b and refrains from denying the claim is b that he thinks /b he is not suffering any significant loss, as the food b is fit for him /b to eat b on his days of ritual impurity, /b because he is not required to destroy ritually impure foods., b And had /b Abaye b taught us /b only the case of: Your ritually pure food was rendered ritually impure, one might have said that the reason b this /b witness is deemed credible is b that he causes him a loss on his days of ritual impurity, /b and therefore his silence is tantamount to a confession. b But /b in the case of: b His ox was used /b by a man b for an act of bestiality, /b the owner of the ox b can say /b with regard to his animal: b Not all the oxen stand /b ready to be sacrificed b as /b an offering on the b altar. /b Perhaps one would think that the owner does not bother denying the claim because he merely forfeits the possibility of sacrificing his ox as an offering, which he considers an inconsequential matter. It is only if there were two witnesses to the act that the animal is put to death, whereas here there was only one witness. It is therefore b necessary /b for Abaye to specify all these cases.,§ b A dilemma was raised before /b the Sages: If a husband is told b by one witness /b that b his wife committed adultery, and /b the husband remains b silent, what is /b the i halakha /i ? b Abaye said: /b The witness is b deemed credible. Rava said: He is not deemed credible. /b Why not? Because b it is a matter involving forbidden relations, and there is no matter /b of testimony b for forbidden sexual relations /b that can be attested to by b fewer than two /b witnesses., b Abaye said: From where do I say /b this claim of mine? It happened b that /b there was b a certain blind man who would review i mishnayot /i before Mar Shmuel. One day /b the blind man b was late for him and was not arriving. /b Mar Shmuel b sent a messenger after him /b to assist him. b While /b the b messenger was going /b to the blind man’s house b by one way, /b the blind man b arrived /b at the house of study b by a different /b route, and therefore the messenger missed him and reached his house. b When /b the b messenger came /b back, b he said /b that he had been to the blind man’s house and saw that b his wife committed adultery. /b The blind man b came before Mar Shmuel /b to inquire whether he must pay heed to this testimony. Mar Shmuel b said to him: If /b this messenger b is trusted by you, go /b and b divorce her, but if not, do not divorce /b her.,Abaye comments: b What, is it not /b correct to say that this means that b if he is trusted by you that he is not a thief /b but is a valid witness, you must rely on him? This would prove that a single witness can testify in a case of this kind. b And Rava /b explains that Mar Shmuel meant: b If /b he b is trusted by you like two /b witnesses, b go /b and b divorce her, but if not, do not divorce /b her. Consequently, Rava maintains that this episode affords no proof., b And Abaye said: From where do I say /b this claim of mine? b As it is taught /b in a i baraita /i : b An incident /b occurred b with King Yannai, who went to /b the region of b Koḥalit in the desert and conquered sixty cities there. And upon his return he rejoiced /b with b a great happiness /b over his victory. b And he /b subsequently b summoned all the Sages of the Jewish people /b and b said to them: Our ancestors /b in their poverty b would eat salty foods when they were busy with the building of the Temple; we too shall eat salty foods in memory of our ancestors. And they brought salty food on tables of gold, and ate. /b , b And there was one /b person b present, a scoffer, /b a man of b an evil heart and a scoundrel called Elazar ben Po’ira. And Elazar ben Po’ira said to King Yannai: King Yannai, the hearts of the Pharisees, /b the Sages, b are against you. /b In other words, they harbor secret resentment against you and do not like you. The king replied: b And what shall I do /b to clarify this matter? Elazar responded: b Have them stand by /b wearing b the frontplate between your eyes. /b Since the frontplate bears the Divine Name, they should stand in its honor. Yannai, who was a member of the priestly Hasmonean family, also served as High Priest, who wears the frontplate. b He had /b the Pharisees b stand by /b wearing b the frontplate between his eyes. /b ,Now b there was a certain elder present called Yehuda ben Gedidya, and Yehuda ben Gedidya said to King Yannai: King Yannai, the crown of the monarchy suffices for you, /b i.e., you should be satisfied that you are king. b Leave the crown of the priesthood for the descendants of Aaron. /b The Gemara explains this last comment: b As they would say /b that Yannai’s b mother was taken captive in Modi’in, /b and she was therefore disqualified from marrying into the priesthood, which meant that Yannai was a i ḥalal /i . b And the matter was investigated and was not discovered, /b i.e., they sought witnesses for that event but none were found. b And the Sages of Israel were expelled in /b the king’s b rage, /b due to this rumor., b And Elazar ben Po’ira said to King Yannai: King Yannai, such is the judgment of a common person in Israel. /b In other words, merely expelling a slanderer is appropriate if the subject of the slander is a commoner. b But you are a king and a High Priest. /b Is b this your judgment /b as well? Yannai replied: b And what should I do? /b Elazar responded: b If you listen to my advice, crush them. /b Yannai countered: b But what will become of the Torah? /b He retorted: b Behold, /b it b is wrapped and placed in the corner. Anyone who wishes to study can come and study. /b We have no need for the Sages.,The Gemara interjects: b Rav Naḥman bar Yitzḥak says: Immediately, heresy was injected into /b Yannai, b as he should have said /b to Elazar ben Po’ira: This b works out well /b with regard to b the Written Torah, /b as it can be studied by all on their own, but b what /b will become of b the Oral Torah? /b The Oral Torah is transmitted only by the Sages. The i baraita /i continues: b Immediately, the evil /b arose and b caught fire through Elazar ben Po’ira, and all the Sages of the Jewish people were killed. And the world was desolate /b of Torah b until Shimon ben Shataḥ came and restored the Torah to its former /b glory. This completes the i baraita /i .,Abaye asks: b What are the circumstances /b of this case? How did those who conducted the investigation refute the rumor that Yannai’s mother had been taken captive? b If we say that two /b witnesses b said /b that b she was taken captive, and two /b others b said /b that b she was not taken captive, what did you see that you rely on these /b who said that she was not taken captive? Instead, b rely on these /b who said that she was taken captive. In such a scenario, one cannot say definitively that the matter was investigated and found to be false., b Rather, /b it must be referring b to one witness /b who testified she was taken captive, and two testified that she was not taken captive. b And the reason /b that the lone witness is not deemed credible is only b that he is contradicted by the /b other b two, /b from which it may be inferred that b if not for that /b fact, b he would be deemed credible. /b This supports Abaye’s claim that an uncontested lone witness is deemed credible in a case of this kind., b And Rava /b could reply that this incident affords no proof, for the following reason: b Actually, /b one can say that there were b two /b witnesses who testified that she was captured b and two /b who testified that she was not, b and /b the case was decided b in accordance with that /b which b Rav Aḥa bar Rav Minyumi says /b in a different context, that it is referring b to conspiring witnesses. /b The second pair of witnesses did not contradict the testimony of the first pair but established them as liars by stating that the first pair were not there to witness the event. This serves to disqualify the testimony of the first pair altogether. b Here too, /b it is referring b to /b witnesses who rendered the first set b conspiring witnesses. /b , b And if you wish, say /b that this is b in accordance with /b the version of the story stated b by Rabbi Yitzḥak, as Rabbi Yitzḥak says: They replaced /b Yannai’s mother b with a maidservant. /b The first witnesses saw that Yannai’s mother was about to be taken captive, but the second pair revealed that she had actually been replaced with a maidservant, thereby negating the testimony of the first set., b Rava says: /b

172. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 191; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

11b. תקיפאי קדמאי לעינוותני בתראי,דתניא מעשה ברבן גמליאל שהיה יושב על גב מעלה בהר הבית והיה יוחנן סופר הלז עומד לפניו ושלש איגרות חתוכות לפניו מונחות,אמר לו טול איגרתא חדא וכתוב לאחנא בני גלילאה עילאה ולאחנא בני גלילאה תתאה שלומכון יסגא מהודעין אנחנא לכון דזמן ביעורא מטא לאפרושי מעשרא ממעטנא דזיתא וטול איגרתא חדא וכתוב לאחנא בני דרומא שלומכון יסגא מהודעין אנחנא לכון דזמן ביעורא מטא לאפרושי מעשרא מעומרי שיבליא,וטול איגרתא חדא וכתוב לאחנא בני גלוותא בבבל ולאחנא דבמדי ולשאר כל גלוותא דישראל שלומכון יסגא לעלם מהודעין אנחנא לכון דגוזליא רכיכין ואימריא ערקין וזמנא דאביבא לא מטא ושפרא מילתא באנפאי ובאנפי חביריי ואוסיפית על שתא דא יומין תלתין דילמא בתר דעברוהו:,תנו רבנן על שלשה דברים מעברין את השנה על האביב ועל פירות האילן ועל התקופה על שנים מהן מעברין ועל אחד מהן אין מעברין,ובזמן שאביב אחד מהן הכל שמחין רבי שמעון בן גמליאל אומר על התקופה איבעיא להו על התקופה שמחין או על התקופה מעברין תיקו:,ת"ר על שלשה ארצות מעברין את השנה יהודה ועבר הירדן והגליל על שתים מהן מעברין ועל אחת מהן אין מעברין ובזמן שיהודה אחת מהן הכל שמחין שאין עומר בא אלא מיהודה,ת"ר אין מעברין את השנים אלא ביהודה ואם עיברוה בגליל מעוברת העיד חנניה איש אונו אם עיברוה בגליל אינה מעוברת א"ר יהודה בריה דרבי שמעון בן פזי מאי טעמא דחנניה איש אונו אמר קרא (דברים יב, ה) לשכנו תדרשו ובאת שמה כל דרישה שאתה דורש לא יהיו אלא בשכנו של מקום,ת"ר אין מעברין את השנה אלא ביום ואם עיברוה בלילה אינה מעוברת ואין מקדשין את החדש אלא ביום ואם קידשוהו בלילה אינו מקודש א"ר אבא מאי קרא (תהלים פא, ד) תקעו בחדש שופר בכסה ליום חגנו איזהו חג שהחדש מתכסה בו הוי אומר זה ראש השנה וכתיב כי חוק לישראל הוא משפט לאלהי יעקב מה משפט ביום אף קידוש החדש ביום,ת"ר אין מעברין את השנה

11b. b the earlier, stern /b authorities b and the later, humble /b authorities, for although Rabban Shimon ben Gamliel was known as particularly humble, his proclamation was written with less modesty than that of his father, Rabban Gamliel, who was known to be particularly stern., b As it is taught /b in a i baraita /i ( i Tosefta /i 2:6): There was b an incident involving Rabban Gamliel, who was sitting on a step on the Temple Mount, and Yoḥa, that scribe, was standing before him, and three /b blank b documents cut /b from parchment and ready for writing b were set before him. /b ,Rabban Gamliel b said to /b the scribe: b Take one document, and write: To our brothers, the people of the Upper Galilee, and to our brothers, the people of the Lower Galilee, may your peace increase. We are informing you that the time has come /b for b eradication /b of tithes that had been separated from produce but not yet given to their designated recipients, as is to be done in the fourth and seventh years of the Sabbatical-Year cycle, b to separate the tithe from the vat of olives, /b because most of the local olives were grown in the Galilee. Rabban Gamliel continued, instructing the scribe: b And take one document, and write: To our brothers, the people of the South, /b meaning the area of Judea and its environs, b may your peace increase. We are informing you that the time has come /b for b eradication, to separate the tithe from the mounds of stalks /b of grains, because most of the local grain was grown in the Judea region.,Rabban Gamliel continued to instruct the scribe: b And take one document, and write: To our brothers, the people of the Diaspora in Babylonia, and to our brothers who are in Medea, and to the rest of the entire Jewish Diaspora, may your peace increase forever. We are informing you that the fledglings are tender, and the lambs are thin, and time for the spring has not come. And /b consequently, b the matter is good before me and before my colleagues, /b i.e., in our estimation, b and I have /b consequently b added thirty days to this year. /b The third letter indicates that evidently Rabban Gamliel included others in his decision. The Gemara rejects this, and explains: b Perhaps /b this incident occurred b after they deposed /b Rabban Gamliel from his position as i Nasi /i . When he was reinstated, he shared his office with Rabbi Elazar ben Azarya. Therefore, he wrote the decision in the name of his colleagues as well.,§ b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:2): The court b may intercalate the year for three matters: For the ripening of the grain, /b if it is not yet time for the barley to ripen; b for the fruit of the trees, /b if they have not yet ripened; b and for the equinox, /b i.e., to ensure that the autumnal equinox will precede i Sukkot /i . If b two of /b these concerns apply, the court b intercalates /b the year even if the third factor does not apply; b but for /b only b one of them /b the court b does not intercalate /b the year.,The i baraita /i continues: b And when the ripening of the grain /b is b one of the concerns, everyone is happy. /b Since the grain is not yet ripe, the people do not mind waiting an extra month for Nisan. If the grain is already ripe, however, the extra month would simply prolong the period during which the grain may not be eaten due to the prohibition of the new crop, as the new crop may be harvested and eaten only after the sacrifice of the i omer /i offering on the sixteenth of Nisan (see Leviticus 23:14). b Rabban Shimon ben Gamliel says: For the equinox. /b The Gemara seeks to clarify this statement: b A dilemma was raised before /b the Sages. When he said: b For the equinox, /b did he mean this is the reason that everyone is b happy, or /b did he mean that only b for the equinox /b may the court b intercalate /b the year? The dilemma b shall stand /b unresolved., b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:2): The court b may intercalate the year for three /b regional b lands /b of Eretz Yisrael, meaning that the court considers the agricultural situation in three regions: b Judea, and Transjordan, and the Galilee. /b If there is a concern b about two of them, /b the court b intercalates /b the year even if the third region does not need it, b but /b if there is a concern b about /b only b one of them /b the court b does not intercalate /b the year. b And when Judea is one of them, everyone is happy, because the i omer /i /b offering b comes only from Judea. /b If the court therefore ensures that the crops in Judea ripen just before the i omer /i is brought, the crops will certainly be ripe in the other regions as well, and there will be no complications with the prohibition of the new crop.,§ b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:2): The court b may intercalate the years only /b when located b in Judea. And if they intercalated it /b when located b in the Galilee, /b the year is nevertheless b intercalated. Ḥaya of Ono testified: /b Even b if /b the court already formally b intercalated /b the year when located b in the Galilee, it is not intercalated. Rabbi Yehuda, son of Rabbi Shimon ben Pazi, says: What is the reasoning of Ḥaya of Ono? The verse states: /b “But to the place that the Lord your God shall choose out of all your tribes to put His name there, b to His abode shall you seek, and there you shall come” /b (Deuteronomy 12:5). This is interpreted as: b Every pursuit that you shall pursue /b in the area of i halakha /i b must be only in the abode of the Omnipresent, /b in close proximity to Jerusalem, i.e., in Judea., b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:7): The court b may intercalate the year only during the day; and if /b the court b intercalated it at night, it is not intercalated. And /b the court b may sanctify the month only during the day; and if /b the court b sanctified it at night, it is not sanctified. Rav Abba says: What is the verse /b from which this i halakha /i is derived? b “Sound the shofar at the New Moon, at the concealed time for our Festival day” /b (Psalms 81:4). On b which Festival is the new moon concealed? You must say it is Rosh HaShana, /b which occurs on the first of the month, before the moon is visible, whereas the moon is visible during the other Festivals, which occur later in the month. b And it is written /b in the next verse: b “For it is a statute for Israel, a judgment of the God of Jacob” /b (Psalms 81:5). b Just as /b all civil b judgment is /b done b during the day, so too is /b the sanctification of Rosh HaShana, and b the sanctification of the month /b in general, done b during the day. /b , b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:5): The court b does not intercalate the year /b

173. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 176; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

146a. שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן עובדי כוכבי' שלא עמדו על הר סיני לא פסקה זוהמתן א"ל רב אחא בריה דרבא לרב אשי גרים מאי א"ל אע"ג דאינהו לא הוו מזלייהו הוו דכתיב (דברים כט, יד) את אשר ישנו פה עמנו עומד היום לפני ה' אלהינו ואת אשר איננו פה וגו',ופליגא דר' אבא בר כהנא דא"ר אבא בר כהנא עד שלשה דורות לא פסקה זוהמא מאבותינו אברהם הוליד את ישמעאל יצחק הוליד את עשו יעקב הוליד י"ב שבטים שלא היה בהן שום דופי:, big strongמתני׳ /strong /big שובר אדם את החבית לאכול הימנה גרוגרות ובלבד שלא יתכוין לעשות כלי ואין נוקבין מגופה של חבית דברי ר' יהודה וחכמים מתירין ולא יקבנה מצדה ואם היתה נקובה לא יתן עליה שעוה מפני שהוא ממרח אמר ר' יהודה מעשה בא לפני רבן יוחנן בן זכאי בערב ואמר חוששני לו מחטאת:, big strongגמ׳ /strong /big א"ר אושעיא ל"ש אלא דרוסות אבל מפורדות לא ומפורדות לא,מיתיבי ר' שמעון בן גמליאל אומר מביא אדם את החבית של יין ומתיז ראשה בסייף ומניחה לפני האורחים בשבת ואינו חושש ההיא רבנן מתני' רבי נחמיה היא,ומאי דוחקיה דרבי אושעיא לאוקמי מתניתין כרבי נחמיה ובדרוסות לוקמה במפורדות ורבנן אמר רבא מתני' קשיתיה מאי איריא דתני גרוגרות ליתני פירות אלא ש"מ בדרוסות,תניא חדא חותלות של גרוגרות ושל תמרים מתיר ומפקיע וחותך ותניא אידך מתיר אבל לא מפקיע ולא חותך לא קשיא הא רבנן הא ר' נחמיה דתניא ר' נחמיה אומר אפי' תרווד ואפילו טלית ואפילו סכין אין ניטלין אלא לצורך תשמישן,בעו מיניה מרב ששת מהו למיברז חביתא בבורטיא בשבתא לפיתחא קמיכוין ואסיר או דילמא לעין יפה קמיכוין ושרי א"ל לפיתחא קא מכוין ואסיר,מיתיבי רשב"ג אומר מביא אדם חבית של יין ומתיז ראשה בסייף התם ודאי לעין יפה קמיכוין הכא אם איתא דלעין יפה קמיכוין לפתוחי מיפתח:,אין נוקבין מגופה וכו': אמר רב הונא מחלוקת למעלה אבל מן הצד דברי הכל אסור והיינו דקתני לא יקבנה מצדה ורב חסדא אמר מחלוקת מן הצד אבל על גבה דברי הכל מותר והא דקתני לא יקבנה מצדה התם בגופה דחבית,תנו רבנן אין נוקבין נקב חדש בשבת ואם בא להוסיף מוסיף ויש אומרים אין מוסיפין ושוין שנוקבין נקב ישן לכתחילה ותנא קמא מאי שנא מנקב חדש דלא דקא מתקן פיתחא אוסופי נמי קא מתקן פיתחא,אמר רבה דבר תורה כל פתח שאינו עשוי להכניס ולהוציא אינו פתח ורבנן הוא דגזור משום לול של תרנגולין דעביד לעיולי אוירא ולאפוקי הבלא ואם בא להוסיף מוסיף אוסופי ודאי בלול של תרנגולים לא אתי לאוסופי

146a. b the snake came upon Eve, /b i.e., when it seduced her to eat from the Tree of Knowledge, b it infected her with /b moral b contamination, /b and this contamination remained in all human beings. When the b Jewish people stood at Mount Sinai, their contamination ceased, /b whereas b gentiles did not stand at Mount Sinai, /b and b their contamination never ceased. Rav Aḥa, the son of Rava, said to Rav Ashi: What /b about b converts? /b How do you explain the cessation of their moral contamination? Rav Ashi b said to him: Even though they /b themselves b were not /b at Mount Sinai, b their guardian angels were /b present, b as it is written: /b “It is not with you alone that I make this covet and this oath, but b with he that stands here with us today before the Lord our God, and with he that is not here /b with us today” (Deuteronomy 29:13–14), and this includes converts.,The Gemara points out that this opinion b disagrees with Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana said: Until three generations /b passed, the moral b contamination did not cease from our forefathers: Abraham fathered Ishmael, /b who was of lowly moral stature; b Isaac fathered Esau; /b finally, b Jacob fathered twelve tribes in whom there was no flaw. /b Rabbi Abba bar Kahana holds that the moral contamination ceased in the Patriarchs long before the Revelation at Sinai., strong MISHNA: /strong b A person may break a barrel /b on Shabbat in order b to eat dried figs from it, provided he does not intend to make a vessel. And one may not perforate the plug of a barrel /b to extract wine from it; rather, one must remove the plug entirely to avoid creating a new opening for the barrel. This is b the statement of Rabbi Yehuda. And the Rabbis permit /b puncturing the plug, but they too restrict this leniency and say that b one may not perforate /b the plug of the barrel b on its side. And if it was /b already b perforated, one may not apply wax to it /b to seal the hole, b because /b in doing so b he spreads /b the wax evenly on the barrel and thereby violates the prohibited labor of smoothing. b Rabbi Yehuda said: An incident /b of that kind b came before Rabban Yoḥa ben Zakkai in /b the city of b Arav, and he said: I am concerned for him, /b because he may be liable b to /b bring b a sin-offering /b as a result of this., strong GEMARA: /strong b Rabbi Oshaya said: They only taught /b that it is permitted to break open a barrel when the figs were b pressed /b together. This is because in that case it is permissible to use a utensil to separate the figs, that utensil may also be utilized to break open the barrel. b However, /b if the figs were already b separated, /b it is b not /b permitted to handle a utensil for the sole purpose of breaking the barrel. The Gemara asks: b And /b is it b not /b permitted to break the barrel for b separated /b figs?,The Gemara b raises an objection /b based on a i baraita /i : b Rabban Shimon ben Gamliel says: A person may bring a barrel of wine and cut off /b the b top /b of the barrel b with a sword and place it before the guests on Shabbat without concern /b that it is prohibited to move the sword or that doing so constitutes the creation of a new vessel, which is prohibited. Apparently, it is permitted to move a sword in order to open a barrel on Shabbat even if it is not needed to cut the contents of the barrel. The Gemara answers for Rabbi Oshaya: b That /b i baraita /i , which cites the opinion of Rabban Shimon ben Gamliel, is in accordance with the opinion of b the Rabbis, /b whereas b our mishna is /b in accordance with the opinion of b Rabbi Neḥemya, /b who said that it is prohibited to move any utensil on Shabbat for any purpose other than that for which the utensil is designated.,The Gemara asks: b And what forced Rabbi Oshaya to establish the mishna in accordance with /b the minority opinion of b Rabbi Neḥemya /b and to say that it is referring only b to /b the case of a b pressed /b dried figs? b Let him establish /b that the mishna is referring even b to separated /b figs b and /b is in accordance with the opinion of b the Rabbis. Rava said: The mishna /b posed a b difficulty for him; why did /b the i tanna /i b teach particularly /b about b dried figs? Let him teach /b a more general i halakha /i with regard to b fruit. Rather, learn from here that /b the mishna is referring specifically to b pressed /b dried figs, and it is because one requires a utensil to separate them that he may use it to open the barrel as well., b It was taught in one /b i baraita /i : If one has sealed, wicker b baskets of dried figs or of dates, one may untie /b the basket’s knot on Shabbat, and b unbraid /b the basket b and cut /b it open. b And it was taught in another /b i baraita /i : b One may untie /b the knot, b but one may not unbraid or cut /b the basket. There is a contradiction between these two i baraitot /i . The Gemara resolves this contradiction: This is b not difficult. This /b i baraita /i , which permits all of these actions, is in accordance with the opinion of b the Rabbis. That /b i baraita /i , which prohibits unbraiding and cutting, is in accordance with the opinion of b Rabbi Neḥemya. As it was taught /b in a i baraita /i that b Rabbi Neḥemya says: Even a large spoon and even a cloak and even a knife may only be taken /b on Shabbat b for their /b designated b use, /b and it is therefore prohibited to take a knife to cut open baskets of fruit.,The students b raised a dilemma before Rav Sheshet: What is /b the i halakha /i with regard to whether or not it is permitted b to perforate a barrel with a spear [ i burtiya /i ] on Shabbat? /b Is the assumption that b one intends to /b make b an opening /b in the barrel b and /b it is therefore b prohibited, or perhaps /b is the assumption that b one /b merely b intends to /b display b generosity and it is permitted? /b Rav Sheshet b said to them: He intends to /b make b an opening /b in the barrel b and it is prohibited. /b ,The Gemara b raises an objection /b based on that which was taught in the i baraita /i that b Rabban Shimon ben Gamliel says: One may bring a barrel of wine /b on Shabbat b and cut off its top with a sword. /b This contradicts Rav Sheshet’s opinion that opening a barrel with a spear is prohibited? He answered them: b There, /b in the case of the sword, since one essentially destroys the barrel by cutting off its top, b he certainly intends to /b display b generosity /b by breaking the barrel open in his guests’ honor. However, b here, /b in the case of spearing a hole in the barrel, b if it were /b true that b he intends /b to display b generosity, let him open /b the top of the barrel by removing its plug. By perforating the barrel, he indicates that he specifically wants there to be a small hole.,We learned in the mishna: b And one may not perforate the plug /b of a barrel; this is the statement of Rabbi Yehuda, and the Rabbis permit it. b Rav Huna said: /b This b dispute /b is only with regard to a case where one seeks to make a perforation b on top /b of the plug; b however, /b if he seeks to perforate it b from the side, everyone agrees that it is prohibited, /b because people sometimes puncture a barrel beneath the plug in this way. b And that is /b what the mishna b is teaching: One may not perforate it on its side. /b Whereas b Rav Ḥisda said: /b This b dispute /b is with regard to a case where one seeks to perforate it b from the side; however, /b if one seeks to perforate it b on top, everyone agrees that it is permitted, and /b with regard to b that which /b the mishna b is teaching: One may not perforate it on its side, there /b it is referring to perforating b the barrel itself, /b not the plug., b The Sages taught /b in a i baraita /i : b One may not create a new hole /b in a vessel b on Shabbat. And if one seeks to add /b to and widen an already existing hole, b one may add /b to it; b and some say /b that b one may not /b even b add /b to an already existing hole. b And /b all opinions, even those who generally prohibit creating new holes, agree b that one may perforate /b the seal over b an old hole, /b even b i ab initio /i . And /b with regard to the opinion of b the first i tanna /i , /b the Gemara asks: b What is different /b about perforating the seal over an old hole that makes it permitted, whereas b creating a new hole is not /b permitted? Is it because in creating the new hole b he is creating an opening? /b If so, by b adding /b to an already existing hole b he is also creating an opening. /b , b Rabba said: /b Actually, even creating a new hole is not prohibited, because b by Torah law, any opening that is not made to /b both b insert and to remove is not /b considered b an opening, /b and a hole that one perforates in a barrel is intended exclusively to remove the contents of the barrel. b And it was the Sages who issued a decree /b that one may not perforate a vessel b because /b it is similar to perforating b a chicken coop, /b which is designated for use in both directions, e.g., b to let in air and to let out heat, /b and it is therefore prohibited by Torah law. b And /b therefore we learned that b if one seeks to add /b to an existing hole b one may add /b to it. There is no reason to prohibit this due to concern that one may do so in a chicken coop, because b one will certainly not come to add to /b an already existing hole b in a chicken coop, /b

174. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 98; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 98

34b. ועדים רואין אותו מבחוץ מאי,א"ל רב המנונא והלה מה טוען אי אמר לא היו דברים מעולם הוחזק כפרן אי אמר אין שקלי ודידי שקלי כי אתו עדים מאי הוי א"ל המנונא את עול תא,ההוא דא"ל לחבריה מנה מניתי לך בצד עמוד זה א"ל לא עברתי בצד עמוד זה אתו תרי סהדי אסהידו ביה דהשתין מים בצד עמוד זה אמר ר"ל הוחזק כפרן,מתקיף לה ר"נ האי דינא פרסאה הוא מי קאמר מעולם בעסק זה קא"ל,איכא דאמרי ההוא דא"ל לחבריה מנה מניתי לך בצד עמוד זה א"ל לא עברתי בצד עמוד זה מעולם נפקו ביה סהדי דהשתין מים בצד עמוד זה אמר ר"נ הוחזק כפרן,א"ל רבא לר"נ כל מילתא דלא רמיא עליה דאיניש עביד לה ולאו אדעתיה:,ר"ש אומר חייב כאן וחייב בפקדון כו':,מחכו עלה במערבא מאי חוכא,דקתני מה לפקדון שכן לא עשה בו מושבע כנשבע מזיד כשוגג,מכדי מושבע מפי עצמו בעדות לר"ש מנא ליה דגמר מפקדון פקדון נמי מושבע מפי אחרים נגמר מעדות,ומאי חוכא דלמא ר"ש בק"ו מייתי לה מפי אחרים חייב מפי עצמו לא כל שכן,אלא חוכא אמזיד כשוגג דקתני מה לפקדון שכן לא עשה בו מושבע כנשבע מזיד כשוגג,מכדי מזיד גבי עדות מנא ליה דלא כתיב ביה ונעלם ה"נ לא כתיב ביה ונעלם,אמר להו רב הונא ומאי חוכא דלמא מזיד דלאו כשוגג בפקדון ממעילה ר"ש גמר לה,והיינו חוכא אדגמר לה ממעילה נגמר לה מעדות,מסתברא ממעילה הוה ליה למילף שכן מעילה ממעילה,אדרבה מעדות הוה ליה למילף שכן תחטא מתחטא,מסתברא ממעילה הוה ליה למילף שכן מעילה בכל נהנה בקבוע חומש ואשם,אדרבה מעדות ה"ל למילף שכן חטא הדיוט בשבועה תבעיה וכפריה ואואין הנך נפישין,אלא מאי חוכא,כי אתא רב פפא ורב הונא בריה דרב יהושע מבי רב אמרי היינו חוכא מכדי ר"ש ג"ש גמיר למה ליה דפריך מה לפקדון שכן לא עשה בו מושבע כנשבע מזיד כשוגג,ומאי חוכא דלמא כי פריך מקמי דתיקום ליה ג"ש בתר דקמא ליה ג"ש לא פריך,ולא והאמר להו רבא בר איתי לרבנן מאן תנא שבועת הפקדון לא ניתן זדונה לכפרה ר"ש היא,דלמא מזיד כשוגג פריך דגמר לה ממעילה דהנך נפישין אבל מושבע כנשבע לא פריך,ותהדר עדות ותגמר לה מפקדון מזיד דלאו כשוגג מה פקדון שוגג אין מזיד לא אף עדות שוגג אין מזיד לא כי היכי דיליף פקדון ממעילה

34b. b and witnesses see him /b counting the money b from outside, what /b is the i halakha /i ? Is their testimony accepted?, b Rav Hamnuna said to /b Rav Yehuda: b And what does the other /b person b claim /b in response to the demand for repayment? b If he says: /b These b matters never happened, he assumes the presumptive status of a denier /b of the truth, as the witnesses testify that they saw the claimant counting the money and giving it to him. b If he says: Yes, I took /b money from him, b but /b it is b my /b money that b I took, /b then b when /b the b witnesses come /b and testify that they saw the claimant counting the money and giving it to him, b what of it? /b The testimony of the witnesses does not contradict his claim, as the witnesses do not know the circumstances under which the money changed hands. Rav Yehuda b said to him: Are you Hamnuna? Enter /b and b come /b into the study hall, as you make your teacher wiser.,The Gemara relates a similar incident: There was b a certain /b individual b who said to another: I counted for you /b and gave you b one hundred dinars /b as a loan b alongside this column. /b The other person b said to him /b in response: b I did not pass alongside this column. Two witnesses came and testified about him /b that they saw b that he urinated alongside this column. Reish Lakish said: He assumes the presumptive status of a denier /b of the truth, as the testimony of witnesses proves that he passed alongside the column., b Rav Naḥman objects to this: That is a ruling /b characteristic of b a Persian /b court, not a reasonable ruling characteristic of a Jewish court. b Did /b the respondent b say /b that he b never /b passed alongside the column? It was that he did not pass alongside the column b in /b the context of b this matter /b that b he said to him /b that he did not pass the column; therefore, the testimony of the witnesses does not contradict his statement., b There are /b those b who say /b that the incident transpired a bit differently. There was b a certain /b individual b who said to another: I counted for you /b and gave you b one hundred dinars /b as a loan b alongside this column. /b The other person b said to him /b in response: b I never passed alongside this column. Witnesses emerged /b and testified b concerning him that he urinated alongside this column. Rav Naḥman said: He assumes the presumptive status of a denier /b of the truth, as the witnesses contradicted his claim., b Rava said to Rav Naḥman: /b There is no proof from here that he assumes the presumptive status of a denier, as b any matter that is not incumbent upon a person /b to remember, b he performs it and it is not on his mind. /b Therefore, when he denied ever passing alongside the column, it was because there was never any reason for him to remember that he had been there.,§ The Gemara proceeds to cite the opinion cited last in the i baraita /i explaining the source of the i halakha /i that one is liable for taking a false oath of testimony only for a case involving monetary matters. b Rabbi Shimon says: /b The Torah b rendered /b one b liable /b if he takes a false oath b here, /b with regard to an oath of testimony, b and /b the Torah b rendered /b one b liable /b if he takes a false oath b with regard to /b an oath on b a deposit; /b just as there, the verse is speaking of liability only in cases involving monetary claims, so too here, the verse is speaking of liability only in cases involving monetary claims., b They mocked /b this proof b in the West, /b i.e., Eretz Yisrael. The Gemara asked: b What /b is worthy of b mockery /b in the statement of Rabbi Shimon?,The Gemara explains that they mocked b that /b which the i baraita /i b teaches /b in the continuation, rejecting the i a fortiori /i inference suggested by Rabbi Shimon: b What /b is notable b about /b the case of b a deposit? /b It is notable in b that with regard to /b a deposit the Torah b did not render /b the halakhic status of b one to whom an oath was administered /b by others b like /b that of b one who /b himself b took an oath, /b as one to whom an oath was administered by others is exempt; and the Torah did not render the halakhic status of one who takes b an intentional /b false oath b like /b that of one who takes b an unwitting /b false oath.,This rejection is difficult: b Now, /b with regard to the fact that b one who administered an oath to himself /b is liable b in /b the case of an oath of b testimony, from where /b is it derived b according to Rabbi Shimon? /b Rabbi Shimon b derives /b it by means of a verbal analogy b from /b an oath on b a deposit. /b If so, based on the same verbal analogy, in the case of an oath on b a deposit too, let us derive from /b the case of an oath of b testimony /b the fact that one is liable for a false b oath /b that b was administered by others. /b ,The Gemara rejects this: b And what /b is worthy of b mockery /b in that statement? b Perhaps Rabbi Shimon /b does not derive that one who takes a false oath of testimony on his own is liable by means of a verbal analogy from an oath on a deposit; rather, b he derives it by means of an i a fortiori /i /b inference: If b one is liable /b for a false oath of testimony b administered by others, is it not all the more so /b that he is liable for an oath that he takes b on his own? /b ,The Gemara answers: b Rather, the mockery is with regard to /b the distinction between an oath on a deposit and an oath of testimony in the matter of whether the halakhic status of one who takes b an intentional /b false oath is b like /b that of one who takes b an unwitting /b false oath, b as it teaches /b in the i baraita /i : b What /b is notable b about /b the case of b a deposit? /b It is notable in b that with regard to /b a deposit the Torah b did not render /b the halakhic status of b one to whom an oath was administered /b by others b like /b that of b one who /b himself b took an oath, /b as one to whom an oath was administered by others is exempt; and the Torah did not render the halakhic status of one who takes b an intentional /b false oath b like /b that of one who takes b an unwitting /b false oath., b Now, from where does he /b derive that one who takes b an intentional /b false oath of b testimony /b is liable? He derives it b as it is not written in /b the context of an oath of testimony: b And it is hidden. Here too, it is not written in /b the context of an oath on a deposit: b And it is hidden. /b Therefore, there should be no distinction between intentional and unwitting with regard to an oath on a deposit either., b Rav Huna said to /b the Sages: b And what /b is worthy of b mockery /b in that statement? b Perhaps /b the fact b that /b the halakhic status of one who takes b an intentional /b false oath b is not like /b that of one who takes b an unwitting /b false oath b in /b the case of b a deposit, /b and it is b from /b the i halakhot /i of b misuse /b of consecrated property that b Rabbi Shimon derived it. /b Just as one is liable to bring a guilt-offering for the misuse of consecrated property only if he did so unwittingly, one is liable to bring a guilt-offering for a false oath on a deposit only if he unwittingly took the false oath.,The Gemara answers: b And that is /b what is worthy of b mockery. Instead of deriving /b the lack of liability for an intentional false oath of deposit b from /b the case of b misuse /b of consecrated property, b let him derive /b liability for an intentional false oath on a deposit b from /b the case of an oath of b testimony. /b ,The Gemara rejects this: b It stands to reason /b that b he should have derived /b it b from /b the case of b misuse /b of consecrated property, b as /b that is a derivation of b misuse /b written with regard to an oath on a deposit: “If any one shall sin and commits an act of misuse and dealt falsely with his colleague in a matter of deposit” (Leviticus 5:21), which is derived b from misuse /b written with regard to misuse of consecrated property: “If any one commits an act of misuse and sinned unwittingly from items consecrated to the Lord” (Leviticus 5:15).,The Gemara asks: b On the contrary, he should have derived /b it b from /b the case of an oath of b testimony, as /b that is a derivation of b “shall sin” /b written with regard to an oath on a deposit which is derived b from “shall sin” /b written with regard to an oath of testimony: “And if any one shall sin and he hears the voice of an oath, and he is a witness” (Leviticus 5:1).,The Gemara rejects this: b It stands to reason /b that it is b from /b the case of b misuse /b of consecrated property that b he should have derived /b it, b as /b there are many elements common to an oath on a deposit and misuse of consecrated property represented by the mnemonic: b Misuse, with regard to all, derive benefit, with fixed, one-fifth, and guilt-offering. /b The term misuse is employed in both cases. Both cases are relevant with regard to all individuals and not only those fit to testify. Both involve one deriving benefit from property that is not his. In both cases, one is liable to bring a fixed guilt-offering, as opposed to one who takes a false oath of testimony, who is liable to bring a sliding-scale offering. In both cases, one adds one-fifth to the payment of the principal. In both cases, that is the offering with which one gains atonement.,The Gemara rejects this: b On the contrary, he should have derived /b the i halakha /i with regard to an oath on a deposit b from /b the i halakha /i of an oath of b testimony, as /b there are many elements common to both oaths represented by the mnemonic: b Sin, ordinary /b [ b i hedyot /i /b ], b with an oath, claimed /b from b him, denied his /b claim, b and /b multiple instances of the term b “or.” /b The term “shall sin” is written in both contexts. Both oaths relate to the property of ordinary individuals, not to consecrated property. In both cases there is a claim presented by one of the parties and denial of that claim by the one taking the oath. Multiple instances of the term “or” appear in both passages in the Torah. The Gemara responds: b These /b elements common to an oath on a deposit and misuse of consecrated property are more b numerous /b than the elements common to an oath on a deposit and an oath of testimony., b Rather, /b after resolving all the difficulties that were raised against the opinion of Rabbi Shimon, the question remains: b What /b did the Sages of Eretz Yisrael find that is worthy of b mockery /b in that i baraita /i ?, b When Rav Pappa and Rav Huna, son of Rav Yehoshua, came from the study hall of /b their b teacher, they said: This is /b what is worthy of b mockery: Now, /b since ultimately b Rabbi Shimon derives /b the i halakha /i by means of b a verbal analogy /b between the term “shall sin” written with regard to an oath on a deposit and the term “shall sin” written with regard to an oath of testimony, b why /b is it b that he refutes /b the parallel between them by saying: b What /b is notable b about /b the case of b a deposit? /b It is notable in b that with regard to /b a deposit the Torah b did not render /b the halakhic status of b one to whom an oath was administered /b by others b like /b that of b one who /b himself b took an oath, /b as one to whom an oath was administered by others is exempt; and the Torah did not render the halakhic status of one who takes b an intentional /b false oath b like /b that of one who takes b an unwitting /b false oath. Rabbi Shimon should have derived by means of the verbal analogy that all the i halakhot /i of an oath of testimony and all the i halakhot /i of an oath on a deposit are identical.,The Gemara rejects this: b And what /b is worthy of b mockery /b in that statement? b Perhaps when /b Rabbi Shimon b refuted /b the parallel between the two oaths, it was b prior to the verbal analogy being established for him, /b and the derivation was by means of a paradigm. b After the verbal analogy was established for him, he does not refute /b the parallel and holds that in the case of an oath on a deposit one is liable to bring a guilt-offering for false oaths administered by others as well as for intentional false oaths.,The Gemara asks: b And /b does Rabbi Shimon b not /b refute the parallel between the two oaths? b But didn’t Rava bar Ittai say to the Sages: Who /b is the i tanna /i who b taught /b with regard to b an oath on a deposit /b that b atonement /b by means of an offering b is not possible /b for one who takes b an intentional /b false oath? b It is Rabbi Shimon. /b Apparently, Rabbi Shimon concludes that there remains a distinction between intentional and unwitting in the case of an oath on a deposit.,The Gemara suggests: b Perhaps /b with regard to the halakhic status of one who takes b an intentional /b false oath being b like /b that of one who takes b an unwitting /b false oath, Rabbi Shimon b refutes /b the parallel between the two oaths even after the verbal analogy is established for him, b as he derives /b the i halakha /i of an oath on a deposit b from /b the i halakha /i of b misuse /b of consecrated property, where there is a distinction between intentional and unwitting, b as those /b elements common to an oath on a deposit and the misuse of consecrated property are more b numerous /b than the elements common to an oath on a deposit and an oath of testimony. b But he does not refute /b the parallel between the two oaths with the claim that there is a distinction between them with regard to whether the halakhic status of b one to whom an oath was administered /b by others is b like /b that of b one who /b himself b took an oath. /b Once the verbal analogy was established for him, there is no longer a distinction between the two oaths in that regard.,The Gemara asks: If, according to Rabbi Shimon, based on the derivation from the misuse of consecrated property, one who intentionally takes a false oath on a deposit does not bring a guilt-offering like one who took the false oath unwittingly, b let /b the discussion of the case of an oath of b testimony return /b to the verbal analogy b and derive it from /b the case of an oath on b a deposit that /b the halakhic status of one who takes b an intentional /b false oath b is not like /b that of one who takes b an unwitting /b false oath. b Just as /b in the case of an oath on b a deposit, /b one who takes b an unwitting /b false oath, b yes, /b he is liable to bring a guilt-offering, and one who takes b an intentional /b false oath, b no, /b he is not liable, b so too, /b in the case of an oath of b testimony, /b one who takes b an unwitting /b false oath, b yes, /b he is liable to bring a sin-offering, and one who takes b an intentional /b false oath, b no, /b he is not liable, b just as he derives /b the case of an oath on b a deposit from /b the case of b misuse /b of consecrated property.

175. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 57; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 164, 165, 166, 167, 168, 169, 170; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 139

22b. ועד כמה עד ארבעין שנין איני והא רבה אורי בשוין,ומכות פרושין וכו' ת"ר שבעה פרושין הן פרוש שיכמי פרוש נקפי פרוש קיזאי פרוש מדוכיא פרוש מה חובתי ואעשנה פרוש מאהבה פרוש מיראה,פרוש שיכמי זה העושה מעשה שכם פרוש נקפי זה המנקיף את רגליו פרוש קיזאי א"ר נחמן בר יצחק זה המקיז דם לכתלים פרוש מדוכיא אמר רבה בר שילא דמשפע כי מדוכיא,פרוש מה חובתי ואעשנה הא מעליותא היא אלא דאמר מה חובתי תו ואעשנה,פרוש מאהבה פרוש מיראה אמרו ליה אביי ורבא לתנא לא תיתני פרוש מאהבה פרוש מיראה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמה שמתוך שלא לשמה בא לשמה,אמר רב נחמן בר יצחק דמטמרא מטמרא ודמגליא מגליא בי דינא רבה ליתפרע מהני דחפו גונדי אמר לה ינאי מלכא לדביתיה אל תתיראי מן הפרושין ולא ממי שאינן פרושין אלא מן הצבועין שדומין לפרושין שמעשיהן כמעשה זמרי ומבקשין שכר כפנחס, big strongמתני׳ /strong /big ר"ש אומר אין זכות תולה במים המרים ואם אתה אומר הזכות תולה במים המאררין מדהה אתה את המים בפני כל הנשים השותות ומוציא אתה שם רע על הטהורות ששתו שאומרים טמאות הן אלא שתלתה להן זכות רבי אומר הזכות תולה במים המאררים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף היא מתה באותה מיתה,נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות ותפדה ואם משקדשה בכלי הרי היא ככל המנחות ותשרף ואלו שמנחותיהן נשרפות

22b. b And until when /b is it considered too premature for a scholar to issue halakhic rulings? It is b until forty years. /b The Gemara asks: b Is that so? But didn’t Rabba issue rulings, /b even though he lived for only forty years? The Gemara answers: It is permitted for a scholar who has not studied for so long to issue rulings b when /b his knowledge reaches the level of the foremost scholar in his city and b they are equals. /b ,§ It states in the mishna: b And those who injure /b themselves out of false b abstinence [ i perushin /i ] /b are people who erode the world. b The Sages taught: There are seven /b pseudo- b righteous /b people who erode the world: The b righteous of Shechem, /b the self- b flagellating righteous, /b the b bloodletting righteous, /b the b pestle /b -like b righteous, /b the b righteous /b who say: Tell me b what my obligation /b is b and I will perform it, /b those who are b righteous due to love, /b and those who are b righteous due to fear. /b ,The Gemara explains: The b righteous of Shechem [ i shikhmi /i ]; this is /b one b who performs /b actions comparable to the b action /b of the people of b Shechem, /b who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self- b flagellating righteous; this is /b one b who injures his feet, /b as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The b bloodletting righteous; Rav Naḥman bar Yitzḥak says /b that b this is /b one b who lets blood /b by banging his head b against the walls /b because he walks with his eyes shut, ostensibly out of modesty. The b pestle /b -like b righteous; Rabba bar Sheila says /b that this is one b who /b walks b bent over like /b the b pestle /b of a mortar.,With regard to the b righteous /b one who says: Tell me b what my obligation /b is b and I will perform it, /b the Gemara asks: b Isn’t this virtuous /b behavior, as he desires to be aware of his obligations? b Rather, /b this is referring to one b who says: /b Tell me b what further obligations /b are incumbent b upon me and I will perform them, /b indicating that he fulfills all of his mitzvot perfectly and therefore seeks additional obligations.,The i baraita /i also includes in the list of pseudo-righteous people those who are b righteous due to love /b and those who are b righteous due to fear, /b i.e., one who performs mitzvot due to love of their reward or due to fear of punishment. b Abaye and Rava said to the i tanna /i /b who transmitted this i baraita /i : b Do not teach /b in the i baraita /i : Those who are b righteous due to love /b and those who are b righteous due to fear, as Rav Yehuda says /b that b Rav says: A person should always engage in Torah /b study b and in /b performance of b the mitzvot even if /b he does b not /b do so b for their own sake, as through /b performing them b not for their own sake, /b one b comes /b to perform them b for their own sake. /b , b Rav Naḥman bar Yitzḥak said: /b That b which is hidden is hidden, and /b that b which is revealed is revealed, /b but in Heaven everything is known, and b the great court /b in Heaven b will exact payment from those who wear the cloak /b of the righteous but are in fact unworthy. The Gemara relates: b King Yannai said to his wife /b before he died: b Do not be afraid of the Pharisees [ i perushin /i ], and neither /b should you fear b from those who are not Pharisees, /b i.e., the Sadducees; b rather, /b beware b of the hypocrites who appear like Pharisees, as their actions are like the act of /b the wicked b Zimri and they request /b a b reward like /b that of the righteous b Pinehas /b (see Numbers, chapter 25)., strong MISHNA: /strong b Rabbi Shimon says: Merit does not delay /b the punishment b of the bitter water /b of a i sota /i , b and if you say /b that b merit does delay /b the punishment b of the water that causes the curse, /b as stated earlier by the Rabbis (20a), b you weaken [ i madhe /i ] /b the power of b the /b bitter b water before all the women who drink /b the water, who will no longer be afraid of it, as they will rely on their merit to save them. b And you defame the untainted women who drank /b the water and survived, b as /b people b say: They are defiled but /b it is their b merit that delayed /b the punishment b for them. Rabbi /b Yehuda HaNasi b says: Merit delays /b the punishment b of the water that causes the curse, but /b a woman whose punishment is delayed b does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death /b as a i sota /i who dies immediately.,§ If b the meal-offering /b of the i sota /i b is rendered impure before it has been sanctified in the /b service b vessel, its /b status b is like /b that of b all the /b other b meal-offerings /b that are rendered impure before being sanctified in a service vessel, b and it is redeemed. But if /b it is rendered impure b after it has been sanctified in the /b service b vessel, its /b status b is like /b that of b all the /b other b meal-offerings /b that are rendered impure after being sanctified in a service vessel, b and it is burned. And these are /b the i sota /i women b whose meal-offerings are burned /b if they have already been sanctified in a service vessel:

176. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 137

25b. ר"ע אומר מישאל ואלצפן היו שהיו עוסקין בנדב ואביהוא ר' יצחק אומר אם נושאי ארונו של יוסף היו כבר היו יכולין ליטהר אם מישאל ואלצפן היו יכולין היו ליטהר,אלא עוסקין במת מצוה היו שחל שביעי שלהן להיות בערב פסח שנאמר (במדבר ט, ו) ולא יכלו לעשות הפסח ביום ההוא ביום ההוא אין יכולין לעשות הא למחר יכולין לעשות,צריכא דאי אשמעינן התם משום דלא מטא זמן חיובא דפסח אבל הכא דמטא זמן ק"ש אימא לא צריכא ואי אשמעי' הכא משום דליכא כרת אבל התם דאיכא כרת אימא לא צריכא,גופא א"ר אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מתפילין שהרי נאמר בהן פאר מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) פארך חבוש עליך וגו' את הוא דמיחייבת אבל כ"ע פטירי,וה"מ ביום ראשון דכתיב (עמוס ח, י) ואחריתה כיום מר,ואמר רבי אבא בר זבדא אמר רב אבל חייב בסוכה פשיטא מהו דתימא הואיל וא"ר אבא בר זבדא אמר רב מצטער פטור מן הסוכה האי נמי מצטער הוא קמשמע לן ה"מ צערא דממילא אבל הכא איהו הוא דקא מצטער נפשיה איבעי ליה ליתובי דעתיה,וא"ר אבא בר זבדא אמר רב חתן והשושבינין וכל בני החופה פטורין מן הסוכה כל שבעה מ"ט משום דבעו למיחדי וליכלו בסוכה וליחדו בסוכה אין שמחה אלא בחופה וליכלו בסוכה וליחדו בחופה אין שמחה אלא במקום סעודה,וליעבדו חופה בסוכה אביי אמר משום ייחוד ורבא אמר משום צער חתן מאי בינייהו איכא בינייהו דשכיחי אינשי דנפקי ועיילי להתם למאן דאמר משום ייחוד ליכא למאן דאמר משום צער חתן איכא,א"ר זירא אנא אכלי בסוכה וחדי בחופה וכ"ש דחדי ליבאי דקא עבידנא תרתי,ת"ר חתן והשושבינין וכל בני חופה פטורין מן התפלה ומן התפילין וחייבין בק"ש

25b. b Rabbi Akiva says: They were Mishael and Elzaphan, who were engaged in /b carrying the bodies of b Nadav and Avihu /b after they were burned in the Holy of Holies (see Leviticus 10:4). b Rabbi Yitzḥak says: /b These identifications are inaccurate, because b if they were the bearers of Joseph’s coffin, they could have /b already b been purified. /b They were camped at Sinai sufficient time to become purified in time to sacrifice the Paschal lamb. And b if they were Mishael and Elzaphan they could have /b already b been purified, /b as the Tabernacle was erected on the first of Nisan, which was the eighth day of the inauguration, when the sons of Aaron were burned. More than seven days remained until the eve of Passover on the fourteenth of Nisan., b Rather, they were /b unnamed people who were b engaged in /b tending to b a corpse /b whose burial is a b mitzva, /b i.e., which has no one else available to bury it, and b their seventh day /b of impurity b occurred precisely on the eve of Passover, as it is stated: “And they could not observe the i Pesaḥ /i on that day” /b (Numbers 9:6). The Gemara infers: b On that day they could not observe it; on the next day they could observe it. /b Although they would be purified at nightfall and would then be eligible to partake of the Paschal lamb, at the time of the slaughter and the sprinkling of the blood they were not yet pure. They asked whether the Paschal lamb could be slaughtered on their behalf. Apparently, they were obligated to perform the mitzva of burial of the corpse although it prevented them from fulfilling the mitzva of sacrificing the Paschal lamb, which is a stringent mitzva. This is the source for the principle that one engaged in the performance of a mitzva is exempt from performing another mitzva.,The Gemara answers: Both sources b are necessary. As, if it had taught us there, /b in the case of impurity imparted by a corpse, the conclusion would have been that the exemption from sacrificing the Paschal lamb is b due to /b the fact b that the time of the obligation of the i Pesaḥ /i had not yet arrived /b when they were obligated to bury the corpse, and therefore they proceeded to fulfill the mitzva that they encountered first. b However, here, where the time /b to recite b i Shema /i had already arrived /b during the wedding, b say no, /b that the groom is not exempt; therefore, it is b necessary /b to teach that the groom is exempt. b And if it had taught us here, /b with regard to i Shema /i , the conclusion would have been that the exemption from i Shema /i is b due to /b the fact b that /b it is not a stringent mitzva, as b there is no i karet /i /b administered to one who fails to fulfill it. b However, there, /b with regard to the Paschal lamb, b where there is i karet /i /b administered to one who fails to observe the i Pesaḥ /i , b say that one is not /b exempt from performing it. Therefore, it is b necessary /b to teach both cases.,§ With regard to b the matter itself, Rabbi Abba bar Zavda said /b that b Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah except for /b the mitzva to don b phylacteries, /b from which a mourner is exempt, b as /b the term b splendor is stated /b with regard to phylacteries, and it is not proper for a mourner to adorn himself in this manner. This is derived from the fact that b the Merciful One said to Ezekiel: /b “Sigh in silence; make no mourning for the dead, b bind your splendor upon you, /b and put your shoes upon your feet” (Ezekiel 24:17). Ezekiel was commanded to refrain from mourning for his wife in the manner that others do. God said to Ezekiel: b You are obligated /b to don phylacteries even while mourning; b however, everyone /b else b is exempt. /b ,The Gemara comments: b This /b exemption b applies /b only b on the first day /b of mourning, b as it is written: /b “And I will make it as the mourning for an only son, b and the end thereof as a bitter day” /b (Amos 8:10). From this verse it is derived that the primary bitterness of a mourner lasts only one day.,On a similar note, b Rabbi Abba bar Zavda said /b that b Rav said: A mourner is obligated in /b the mitzva of b i sukka /i . /b The Gemara asks: That is b obvious; /b why would he be exempt? The Gemara answers: b Lest you say /b that b since Rabbi Abba bar Zavda said /b that b Rav said /b that b one who is suffering /b due to his presence in the i sukka /i b is exempt from the /b mitzva of b i sukka /i , /b one could have said that b this /b mourner b too is one who is suffering /b and should be exempt as well. Therefore, b he teaches us /b that the mourner is obligated in the mitzva of i sukka /i . These cases are not similar, since b this /b exemption from i sukka /i b applies only /b with regard to b suffering that is /b caused b by /b the i sukka /i b itself, /b e.g., when one is cold or hot or when the roofing has a foul odor. b However, here, /b in the case of a mourner, b where he is causing himself to suffer /b unrelated to his presence in the i sukka /i , b he is required to settle himself /b and fulfill the mitzva.,§ b And Rabbi Abba bar Zavda said /b that b Rav said: The groom and the groomsmen and all members of the wedding /b party who participate in the wedding celebration b are exempt from the /b mitzva of b i sukka /i /b for b all seven /b days of the wedding celebration. The Gemara asks: b What is the reason /b that they are exempt? It is b because they wish to rejoice. /b The Gemara asks: b And let them eat in the i sukka /i and rejoice in the i sukka /i . /b The Gemara answers: b The celebration /b of a wedding b is only in the wedding home /b where the newlyweds reside after the marriage ceremony. The Gemara asks: So b let them eat in the i sukka /i /b like everyone else b and rejoice in the wedding home. /b The Gemara answers: b There is joy only in the place /b where there is a b meal. /b Therefore, since the celebration must be in the home of the newlyweds, the meal must also be there.,The Gemara asks: b And let them establish the wedding home in the i sukka /i . Abaye said: /b This may not be done b due to /b the prohibition against b seclusion /b of the bride with a man other than her husband. As the i sukka /i was often established on a rooftop, if the groom went downstairs at any point, the bride could find herself alone in the i sukka /i with a man. b And Rava said: /b The reason is b due to the suffering of the groom. /b Since the i sukka /i is not enclosed on all sides, he will be unable to enjoy privacy with his bride. The Gemara asks: b What is /b the practical difference b between them? /b The Gemara answers: The practical difference b between them is /b in a case b where people regularly enter and leave /b the i sukka /i . b According to the one who said /b that the reason is due to the prohibition against being b alone together, there is no /b room for concern in that case. However, b according to the one who said /b that the reason is b due to the suffering of the groom, there is /b room for concern in that case as well., b Rabbi Zeira said: /b I married on the eve of the festival of i Sukkot /i b and I ate in the i sukka /i and rejoiced in the wedding home, and all the more so my heart rejoiced as I fulfilled two /b mitzvot: The mitzva of marriage and the accompanying celebration, and the mitzva of i sukka /i . Nevertheless, he did not require others to do the same., b The Sages taught: The groom and the groomsmen and all the members of the wedding /b party b are exempt from /b the mitzva of b prayer and from /b the mitzva of b phylacteries /b because they are unable to muster the requisite intent due to the excess of joy and levity; b but they are obligated in /b the mitzva of b reciting i Shema /i . /b

177. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 217; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105, 170; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 49

24b. בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא

24b. b was /b connected to the order b of i Nezikin /i , /b while they were largely unfamiliar with the rest of the Mishna, b and we learn /b all b six orders /b of the Mishna. b And when Rav Yehuda reached /b tractate b i Uktzin /i , /b which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the i halakha /i that b a woman who pickles a vegetable in a pot, /b etc. ( i Teharot /i 2:1), b and some say /b that when he reached the i halakha /i that b olives that are pickled with their leaves are ritually pure, /b etc., as they are no longer considered part of the fruit ( i Uktzin /i 2:1), b he would say: /b Those are b the disputes between Rav and Shmuel that we see here. /b He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel., b And we, /b in contrast, b learn /b tractate b i Uktzin /i in thirteen i yeshivot /i , while, /b with regard to miracles, after declaring a fast to pray for a drought to end, b when Rav Yehuda would remove one of his shoes /b as a sign of distress, b the rain would /b immediately b come, /b before he could remove his second shoe. b And /b yet b we cry out all day and no one notices us. /b Rabba continued: b If /b the difference between the generations is b due to /b inappropriate b deeds, if there is /b anyone b who has seen me do anything /b improper, b let him say /b so. I am not at fault, b but what can the great /b leaders b of the generation do when their generation is not worthy, /b and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. b Rav Yehuda saw two people wasting bread, /b throwing it back and forth. b He said: I /b can b learn from /b the fact that people are acting like b this /b that b there is plenty in the world. He cast his eyes /b angrily upon the world, b and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of /b Rav Yehuda: b The Master, who is frequently present /b before Rav Yehuda, should b persuade him to leave by way of the door nearest the market, /b so that he will see the terrible effects of the famine. Rav Kahana b persuaded /b Rav Yehuda, b and he went out to the market, /b where b he saw a crowd. /b , b He said to them: What is this /b gathering? b They said to him: /b We are standing b by a container [ i kuspa /i ] of dates that is for sale. He said: /b If so many people are crowding around to purchase a single container of dates, b I /b can b learn from this /b that there is b a famine in the world. He said to his attendant: /b I want to fast over this; b remove my shoes /b as a sign of distress. b He removed one of his shoes and rain came. When he began to take off the other /b shoe, b Elijah came and said to him: The Holy One, Blessed be He, said: If you remove /b your b other /b shoe, b I will destroy the /b entire b world /b so that you will not be further distressed., b Rav Mari, son of Shmuel’s daughter, said: /b At that moment, b I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships /b with it, b and it became fine flour. Everyone came to buy /b this flour, but b I said to them: Do not purchase this /b flour, b as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, /b and you may purchase that produce.,§ The Gemara relates another story. b Rava happened /b to come b to /b the city of b Hagrunya. He decreed a fast, but rain did not come. He said to /b the local residents: b Everyone, continue your fast /b and do not eat tonight. b The next morning he said to them: Whoever had a dream last night, let him say /b it. b Rabbi Elazar of Hagronya said to them: /b The following b was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. /b Rava b said: I /b can b learn from this /b that b it is a favorable time to pray for mercy. He prayed for mercy and rain came. /b ,The Gemara relates another story that deals with prayer for rain. There was b a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged /b the man b and he died /b as a result. When this b matter was heard /b in b the house of /b the Persian b King Shapur, he wanted to punish Rava /b for imposing the death penalty, as he thought, without the king’s permission. b Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere /b and quarrel b with the Jews, as whatever they request from /b God, b their Master, He gives them. /b , b He said to her: What is this /b that He grants them? She replied: b They pray for mercy and rain comes. He said to her: /b This does not prove that God hears their prayers, b as that /b occurs merely b because it is the time for rain, /b and it just so happens that rain falls after they pray. b Rather, /b if you want to prove that God answers the prayers of the Jews, b let them pray for mercy now, in /b the summer b season of Tammuz, and let rain come. /b Ifra Hormiz b sent /b a message b to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come. /b , b He said before /b God: b Master of the Universe, /b it is written: b “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” /b (Psalms 44:2), b but we have not seen it with our /b own b eyes. /b As soon as he said this, b rain came until the gutters of Meḥoza /b overflowed and b poured into the Tigris /b River. Rava’s b father came /b and b appeared to him in a dream and said to him: Is there /b anyone b who troubles Heaven so much /b to ask for rain out of its season? In his dream, his father further b said to him: Change your place /b of rest at night. b He changed his place, and the next day he found that his bed had been slashed by knives. /b ,The Gemara relates: b Rav Pappa decreed a fast, but rain did not come. His heart became weak /b from hunger, so b he swallowed [ i seraf /i ] a bowl [ i pinka /i ] of porridge, and prayed for mercy, but rain /b still b did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. /b He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was b embarrassed and grew upset, and rain came. /b ,The Gemara tells another story about prayer for rain. b Rabbi Ḥanina ben Dosa was traveling along a road /b when b it /b began b to rain. He said before /b God: b Master of the Universe, the entire world is comfortable, /b because they needed rain, b but Ḥanina is suffering, /b as he is getting wet. b The rain ceased. When he arrived at his home, he said before /b God: b Master of the Universe, the entire world is suffering /b that the rain stopped, b and Ḥanina is comfortable? The rain /b began to b come /b again., b Rav Yosef said, /b in reaction to this story: b What effect does the prayer of the High Priest have against /b that of b Rabbi Ḥanina ben Dosa? As we learned /b in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest b would recite a brief prayer in the outer chamber. /b The Gemara asks: b What /b would b he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda /b that this was his prayer: b May it be Your will, Lord our God, that this year shall be rainy and hot. /b The Gemara expresses surprise at this request: b Is heat a good /b matter? b On the contrary, it is unfavorable. /b Why should he request that the year be hot?, b Rather, /b say that he recited the following: b If /b the upcoming year is b hot, may it /b also b be rainy and moist /b with dew, lest the heat harm the crops. The High Priest would also pray: b And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded /b the wording of this prayer: b May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. /b Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. b Rav Yehuda said /b that b Rav said: Each and every day a Divine Voice emerges /b from Mount Horeb b and says: The entire world is sustained by /b the merit of b My son Ḥanina /b ben Dosa, b and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b a very small amount of inferior food, b is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b The Gemara relates: Rabbi Ḥanina ben Dosa’s b wife would heat the oven every Shabbat eve and create /b a great amount of b smoke, /b

178. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 191

39a. ורב אשי אמר משום דהוי ליה דבר שיש לו מתירין וכל דבר שיש לו מתירין אפילו באלף לא בטיל:,רבי יהודה פוטר במים: מים אין מלח לא והא תניא ר' יהודה אומר מים ומלח בטלין בין בעיסה בין בקדרה לא קשיא הא במלח סדומית הא במלח אסתרוקנית,והתניא ר' יהודה אומר מים ומלח בטלין בעיסה ואין בטלין בקדרה מפני רוטבה לא קשיא הא בעבה הא ברכה:, big strongמתני׳ /strong /big הגחלת כרגלי הבעלים ושלהבת בכל מקום גחלת של הקדש מועלין בה ושלהבת לא נהנין ולא מועלין המוציא גחלת לרה"ר חייב ושלהבת פטור:, big strongגמ׳ /strong /big ת"ר חמשה דברים נאמרו בגחלת הגחלת כרגלי הבעלים ושלהבת בכל מקום גחלת של הקדש מועלין בה ושלהבת לא נהנין ולא מועלין גחלת של ע"ז אסורה ושלהבת מותרת המוציא גחלת לרשות הרבים חייב ושלהבת פטור המודר הנאה מחבירו אסור בגחלתו ומותר בשלהבתו,מאי שנא שלהבת ע"ז דשריא ומאי שנא דהקדש דאסירא ע"ז דמאיסה ובדילי אינשי מינה לא גזרו בה רבנן הקדש דלא מאיס ולא בדילי אינשי מיניה גזרו ביה רבנן:,המוציא גחלת לרשות הרבים חייב ושלהבת פטור: והא תניא המוציא שלהבת כל שהוא חייב אמר רב ששת כגון שהוציאו בקיסם,ותיפוק ליה משום קיסם בדלית ליה שעורא דתנן המוציא עצים כדי לבשל ביצה קלה,אביי אמר כגון דשייפיה מנא משחא ואתלי ביה נורא ותיפוק ליה משום מנא בחספא,ותיפוק ליה משום חספא בדלית ליה שעורא דתנן חרס כדי ליתן בין פצים לחבירו דברי ר' יהודה,אלא הא דתנן המוציא שלהבת פטור היכי משכחת לה כגון דאדייה אדויי לרה"ר:, big strongמתני׳ /strong /big בור של יחיד כרגלי היחיד ושל אנשי אותה העיר כרגלי אנשי אותה העיר ושל עולי בבל כרגלי הממלא:, big strongגמ׳ /strong /big רמי ליה רבא לרב נחמן תנן בור של יחיד כרגלי היחיד ורמינהו נהרות המושכין ומעינות הנובעין הרי הן כרגלי כל אדם אמר (רבא) הכא במאי עסקינן) במכונסין ואתמר נמי א"ר חייא בר אבין אמר שמואל במכונסין:,ושל עולי בבל כרגלי הממלא: אתמר מילא ונתן לחבירו רב נחמן אמר כרגלי מי שנתמלאו לו רב ששת אמר כרגלי הממלא,במאי קא מיפלגי מר סבר בירא דהפקרא הוא ומר סבר בירא דשותפי הוא,איתיביה רבא לרב נחמן הריני עליך חרם המודר אסור

179. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 16

60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי

60b. b A person /b should b always enter /b an unfamiliar city b at /b a time of b good, /b i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. b And /b likewise, when one leaves a city b he /b should b leave at /b a time of b good, /b meaning after sunrise the next morning, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning” /b (Exodus 12:22).,§ b The Sages taught: /b If there is b plague in the city, gather your feet, /b i.e., limit the time you spend out of the house, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning.” And it says /b in another verse: b “Come, my people, enter into your chambers, and shut your doors behind you; /b hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). b And it says: “Outside the sword will bereave, and in the chambers terror” /b (Deuteronomy 32:25).,The Gemara asks: b What /b is the reason for citing the additional verses introduced with the term: b And it says? /b The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: b And if you would say /b that b this matter, /b the first verse that states that none of you shall go out until morning, applies only b at night, but in the day /b one may think that the principle does b not /b apply, for this reason the Gemara teaches: b Come /b and b hear: “Come, my people, enter into your chambers, and shut your doors behind you.” /b , b And if you would say /b that b this matter /b applies only b where there is no fear inside, /b which explains why it is preferable to remain indoors, b but where there is fear inside, /b one might think that b when he goes out /b and b sits among people in general company /b it is b better, /b therefore, the Gemara introduces the third verse and says: b Come /b and b hear: “Outside the sword will bereave, and in the chambers terror.” /b This means that b although there is terror in the chambers, outside the sword will bereave, /b so it is safer to remain indoors., b At a time /b when there was a b plague, Rava would close the windows /b of his house, b as it is written: “For death is come up into our windows” /b (Jeremiah 9:20)., b The Sages taught: /b If there is b famine in the city, spread your feet, /b i.e., leave the city, b as it is stated /b in the verse: b “And there was a famine in the land; and Abram went down into Egypt to sojourn there” /b (Genesis 12:10). b And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4)., b What /b is the reason for citing the second verse, introduced with the term: b And it says? And if you would say /b that b this matter, /b the principle of leaving the city, applies only b where there is no uncertainty /b concerning b a life-threatening /b situation, b but where there is uncertainty /b concerning b a life-threatening /b situation this principle does b not /b apply, b come /b and b hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; /b and if they kill us, we shall but die.”, b The Sages taught: /b If there is b a plague in the city, a person should not walk in the middle of the road, due to /b the fact b that the Angel of Death walks in the middle of the road, as, since /b in Heaven b they have given him permission /b to kill within the city, b he goes openly /b in the middle of the road. By contrast, if there is b peace /b and quiet b in the city, do not walk on the sides of the road, as, since /b the Angel of Death b does not have permission /b to kill within the city, b he hides /b himself b and walks /b on the side of the road., b The Sages taught: /b If there is b a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, /b and for this reason it is a dangerous place. b And this matter, /b the danger in the synagogue, applies only b when there are no children learning in /b the synagogue, b and /b there are b not ten /b men b praying in it. /b But if there are children learning or ten men praying there, it is not a dangerous place., b The Sages taught: /b If the b dogs /b in a certain place b are crying /b for no reason, it is a sign that they feel the b Angel of Death has come to the city. /b If the b dogs are playing, /b it is a sign that they feel that b Elijah the prophet has come to the city. These matters /b apply only b if there is no female /b dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ b Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. /b One b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i halakha /i , and /b the other b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i aggada /i . /b Rabbi Yitzḥak Nappaḥa b began to say /b words of b i aggada /i but /b one b Sage did not let him, /b so he b began to say /b words of b i halakha /i but /b the other b Sage did not let him. /b ,Rabbi Yitzḥak Nappaḥa b said to them: I will relate a parable. To what can this be compared? /b It can be compared b to a man who has two wives, one young and one old. The young /b wife b pulls out his white /b hairs, so that her husband will appear younger. b The old /b wife b pulls out his black /b hairs so that he will appear older. And it b turns out /b that he is b bald from here and from there, /b i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and b said to them: If so, I will say to you a matter that is appropriate to both of you, /b which contains both i halakha /i and i aggada /i . In the verse that states: b “If a fire breaks out, and catches in thorns” /b (Exodus 22:5), the term b “breaks out” /b indicates that it breaks out b by itself. /b Yet, the continuation of the verse states: b “The one who kindled the fire shall pay compensation,” /b which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: b The Holy One, Blessed be He, said /b that although the fire broke out in the Temple due to the sins of the Jewish people, b it is incumbent upon Me to pay /b restitution b for the fire that I kindled. /b , b I, /b God, b kindled a fire in Zion, as it is stated: /b “The Lord has accomplished His fury, He has poured out His fierce anger; b and He has kindled a fire in Zion, which has devoured its foundations” /b (Lamentations 4:11). b And I will build it with fire /b in the b future, as it is stated: “For I, /b says the Lord, b will be for her a wall of fire round about; and I will be the glory in her midst” /b (Zechariah 2:9).,There is b a i halakha /i /b that can be learned from the verse in Exodus, as b the verse begins with damage /b caused through one’s b property: /b “If a fire breaks out,” b and concludes with damage /b caused by b one’s body: /b “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves b to say to you /b that the liability for b his fire /b damage is b due to /b its similarity to b his arrows. /b Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of i aggada /i on a related topic: The verse states: b “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, /b and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma., b What is the dilemma /b that David b is raising? Rava says /b that b Rav Naḥman says: He was asking /b about the i halakha /i with regard to b a concealed /b article damaged by b a fire. /b He wanted to know whether the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that one is liable to pay for such damage, or b whether /b the i halakha /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that one is exempt from liability for damage by fire to concealed articles. b And /b the Sages in Bethlehem b answered him what they answered him. /b , b Rav Huna stated /b a different explanation of the verse: b There were stacks of barley belonging to Jews in which the Philistines were hiding, and /b David wanted to burn down the stacks to kill the Philistines and save his own life. b He raised the dilemma: What is /b the i halakha /i ? Is it permitted b to save oneself /b by destroying b the property of another? /b , b They sent /b the following answer b to him: It is prohibited to save oneself /b by destroying b the property of another. But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action, i.e., the normal i halakhot /i of damage do not apply to you since you are king., b The Rabbis, and some say /b that it was b Rabba bar Mari, /b give an alternative explanation of the dilemma and b said: The stacks of barley belonged to Jews, and /b there were b stacks of lentils belonging to the Philistines. /b David needed barley to feed his animals. b And /b David b raised the /b following b dilemma: What is /b the i halakha /i ? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted b to take a stack of barley /b belonging to b a Jew, to place before one’s animal /b for it to consume, b with the intent to pay /b the owner of the barley with the b stacks of lentils belonging to the Philistines? /b ,The Sages of Bethlehem b sent /b the following reply b to him: “If the wicked restore the pledge, give back that which he had taken by robbery, /b walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that b even though /b the robber b repays /b the value of the b stolen item, he /b is nevertheless considered to be b wicked, /b and is described as such in the verse, and a commoner would not be allowed to act as you asked. b But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action.,The Gemara discusses the different explanations: b Granted, according to the one who says /b that David was asking whether he could take the stacks of barley and b exchange /b them, i.e., repay the owners of the barley, with stacks of lentils, b this is as it is written /b in b one verse: /b “And the Philistines were gathered together into a troop, b where was a plot of ground full of lentils; /b and the people fled from the Philistines” (II Samuel 23:11), b and it is written /b in b one /b other b verse: /b “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, b where was a plot of ground full of barley; /b and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils., b But according to /b Rav Huna, b the one who says /b that David’s question was asked because he wanted b to burn /b the stacks of barley, for b what /b purpose b does he require these two verses? /b How does he explain this contradiction? Rav Huna could have b said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding. /b , b Granted, according to the one who says /b that David asked his question because he wanted b to burn /b the stacks, b this is as it is writ-ten /b in the following verse with regard to David: b “But he stood in the midst of the plot, and saved it, /b and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). b But according to the one who says /b that David’s question was asked b with regard to exchanging /b the lentils for the barley, b what /b is the meaning of the phrase: b “And saved it”? /b ,The Rabbis answer that David saved it in b that he did not permit them to exchange /b the value of the barley with the lentils., b Granted, /b according to both of b these two /b opinions, b this is as it is written /b in b two /b distinct b verses, /b one describing the field of lentils and one describing the field of barley.

180. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 179; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 403

33b. בימי רבי נשנית משנה זו שבקו כולא עלמא מתניתין ואזלו בתר גמרא הדר דרש להו ולעולם הוי רץ למשנה יותר מן הגמרא,מאי דרוש כדדריש רבי יהודה ברבי אלעאי מאי דכתיב (ישעיהו נח, א) הגד לעמי פשעם ולבית יעקב חטאתם,הגד לעמי פשעם אלו תלמידי חכמים ששגגות נעשות להם כזדונות ולבית יעקב חטאתם אלו עמי הארץ שזדונות נעשות להם כשגגות והיינו דתנן ר' יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון,דרש ר' יהודה בר' אלעאי מאי דכתיב (ישעיהו סו, ה) שמעו דבר ה' החרדים אל דברו אלו תלמידי חכמים [אמרו] אחיכם אלו בעלי מקרא שנאיכם אלו בעלי משנה מנדיכם אלו עמי הארץ,שמא תאמר פסק סברם ובטל סיכוים ת"ל ונראה בשמחתכם שמא תאמר ישראל יבושו תלמוד לומר והם יבושו עובדי כוכבים יבושו וישראל ישמחו:, br br big strongהדרן עלך אלו מציאות /strong /big br br,מתני׳ big strongהמפקיד /strong /big אצל חבירו בהמה או כלים ונגנבו או שאבדו שילם ולא רצה לישבע שהרי אמרו שומר חנם נשבע ויוצא,נמצא הגנב משלם תשלומי כפל טבח ומכר משלם תשלומי ארבעה וחמשה למי משלם למי שהפקדון אצלו,נשבע ולא רצה לשלם נמצא הגנב משלם תשלומי כפל טבח ומכר משלם תשלומי ארבעה וחמשה למי משלם לבעל הפקדון:, big strongגמ׳ /strong /big למה ליה למתני בהמה ולמה ליה למתני כלים,צריכי דאי תנא בהמה הוה אמינא בהמה הוא דמקני ליה כפילא משום דנפיש טירחה לעיולה ולאפוקה אבל כלים דלא נפיש טירחייהו אימא לא מקני ליה כפילא,ואי תנא כלים הוה אמינא כלים הוא דקמקני ליה כפילא משום דלא נפיש כפלייהו אבל בהמה דכי טבח ומכר משלם תשלומי ד' וה' אימא לא מקני ליה כפילא צריכא,מתקיף לה רמי בר חמא והא אין אדם מקנה דבר שלא בא לעולם ואפילו לר"מ דאמר אדם מקנה דבר שלא בא לעולם ה"מ כגון פירות דקל דעבידי דאתו,אבל הכא

33b. It was b during the era of Rabbi /b Yehuda HaNasi that the beginning of b this i baraita /i /b extolling the study of Talmud b was taught. /b The result was that b everyone abandoned /b study of the b Mishna and pursued /b the study of b the Talmud. /b It was b then /b that Rabbi Yehuda HaNasi b taught /b them: b And always pursue /b study b of /b the b Mishna more than /b study of b the Talmud, /b as without a firm basis in the fundamental i halakhot /i of the Mishna, talmudic discourse is futile.,The Gemara asks: On the basis of b what homiletic interpretation /b did the i tanna /i state that there is no virtue greater than the study of Talmud? It b is /b just b as Rabbi Yehuda, son of Rabbi Elai, interpreted homiletically: What /b is the meaning of that b which is written: /b “Cry aloud, spare not, lift up your voice like a horn, and b declare to My people their transgression and to the house of Jacob their sins” /b (Isaiah 58:1)?,In the phrase b “declare to My people their transgression,” these /b people b are the Torah scholars, whose unwitting /b transgressions b become for them tantamount to intentional /b transgressions. Due to their erudition, they are held to a higher standard. b “And to the house of Jacob their sins,” these are the ignoramuses, whose intentional /b transgressions b become for them tantamount to unwitting /b transgressions. Due to their lack of erudition, they are held to a lower standard. b And that is /b the basis of that which b we learned /b in a mishna (Avot 4:13), that b Rabbi Yehuda says: Be careful in /b the study of b the Talmud, as /b a transgression based on b an unwitting /b misinterpretation of the b Talmud is considered an intentional /b transgression., b Rabbi Yehuda, son of Rabbi Elai, interpreted /b a verse b homiletically. What /b is the meaning of that b which is written: /b “Hear the word of the Lord, you who tremble at His word: Your brothers that hate you, that ostracize you for My name’s sake, have said: Let the Lord be glorified, that we may gaze upon your joy, but they shall be ashamed” (Isaiah 66:5)? b “Hear the word of the Lord, you who tremble at His word,” these are Torah scholars; “your brothers…have said,” these are masters of the Bible, /b who are aware of their shortcomings and treat the Torah scholars with deference; b “that hate you,” these are masters of Mishna, /b who consider themselves the equals of Torah scholars and resent the fact that the Torah scholars do not treat them as equals; b “that ostracize you,” these are ignoramuses, /b who distance themselves with their actions from the Torah scholars., b Lest you say, /b with regard to those groups who are not Torah scholars, that b their hope has ceased and their chances are eliminated, the verse states: “That we may gaze upon your joy.” /b All of the Jewish people, including the groups listed above, will gaze upon the joy of the Torah scholars. b Lest you say that the Jewish people will be ashamed, the verse states: “But they shall be ashamed,” /b meaning that b gentiles will be ashamed, but the Jewish people will be joyous. /b ,, strong MISHNA: /strong In the case of b one who deposits an animal or vessels with another, /b who is acting as an unpaid bailee, b and they were stolen or they were lost, /b and the bailee b paid /b the owner the value of the deposit, b and did not wish to take an oath /b that he did not misappropriate the item and that he was not negligent in safeguarding it, that will effect who keeps the deposit if it is found or returned. The bailee may also choose to take the oath, b as /b the Sages b said: An unpaid bailee takes an oath, and he is /b thereby b released /b from the liability to pay the owner.,If b the thief is /b later b found, /b the thief b pays /b the b double payment. /b If the deposited item was a sheep or an ox and the thief b slaughtered or sold /b it, b he pays /b the b fourfold or fivefold payment. To whom does /b the thief b pay? /b He gives the payment b to the one who /b had b the deposit in his /b possession when it was stolen, i.e., the bailee. When the bailee paid the owner for the stolen item, the owner granted the rights to the item to the bailee. Therefore, the bailee is entitled to any payment the thief presents for the item, be it compensation for the item’s value or a fine.,In the case of a bailee who b took an oath and did not wish to pay, /b if b the thief is /b then b found /b and required to b pay /b the b double payment, /b or if he b slaughtered or sold /b the animal and is required to b pay the fourfold or fivefold payment, to whom does /b the thief b pay? /b He gives the payment b to the owner of the deposit, /b not the bailee., strong GEMARA: /strong The Gemara asks: b Why does /b the mishna need b to teach /b the case of one who deposits b an animal, and why does /b the mishna need b to teach /b the case of one who deposits b vessels? /b The mishna could have sufficed with a general i halakha /i about one who deposits any item.,The Gemara explains: Both b are necessary, as, if /b the mishna b taught /b only the case of one who deposits b an animal, I would say: /b It b is /b only with regard to b an animal that /b the owner agrees to b transfer /b rights to b the double payment /b to the bailee when the bailee pays for the stolen item. This is b due to /b the fact b that the exertion /b required to tend to the animal, b to bring /b the animal b in and to take it out, is great. /b Consequently, when it becomes clear that the bailee was not responsible for the theft of the animal but nevertheless compensated the owner, the owner waives his rights to any compensation the thief will pay. b But /b in the case of b vessels, where the exertion /b that is required to tend to the vessels b is not great, say that /b the owner b does not transfer /b to the bailee rights to the b double payment. /b , b And had /b the mishna b taught /b only the case of one who deposits b vessels, I would say: /b It b is /b only with regard to b vessels that the owner transfers /b rights to b the double payment /b to the bailee when the bailee pays for the lost item. This is b due to /b the fact b that double payment, /b in b their /b case, b is not substantial, /b as that is the maximum payment that he could receive. b But /b in the case of b an animal, where if /b the thief b slaughtered or sold /b it, b he pays the fourfold or fivefold payment, /b which is substantial, b I /b would b say that /b the owner b does not transfer /b the rights to the b double payment /b to the bailee. Therefore, both cases are b necessary. /b , b Rami bar Ḥama objects to /b the fundamental reasoning. How can the owner of the deposit transfer rights to the double payment to the bailee? b But isn’t /b there a principle that b one cannot transfer /b to another b ownership of an entity that has not /b yet b come into the world? /b Since the thief was not yet liable to pay the double payment when the bailee paid the owner for the item, there was no way to transfer rights to that payment to another person. b And even according to Rabbi Meir, who says /b that b a person /b can b transfer /b to another b ownership of an entity that has not /b yet b come into the world, that statement /b applies to items b such as the fruits of a date palm, which are likely to come /b into being, as they grow on a regular basis., b But here, /b where the transfer of rights to the payment is part of the initial agreement between the owner and the bailee, taking effect when the item is deposited,

181. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 200, 201, 202, 203, 204, 205, 207, 208, 209, 210, 211, 212, 213, 214, 215, 217, 218, 219, 220, 221, 222, 223, 224, 225, 227, 228, 229, 230, 231, 232, 233, 234, 235

182. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonian talmud, numerical maxims •agglutination, babylonian talmud and Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 192

28b. אמר רב אשי משום דאיכא למימר מעיקרא דדינא פירכא מה לבעל מום שכן מומו ניכר,תאמר ברובע ונרבע שאין מומו ניכר הואיל ואין מומו ניכר יהא כשר לגבי מזבח ת"ל (ויקרא א, ב) מן הבהמה להוציא רובע ונרבע,מן הבקר להוציא את הנעבד והלא דין הוא ומה אתנן ומחיר שציפויין מותרין הן אסורין נעבד שציפויו אסור אינו דין שהוא אסור,או חילוף ומה אתנן ומחיר שהן אסורין ציפוייהן מותרין נעבד שמותר יהא ציפויו מותר,א"כ ביטלת (דברים ז, כה) לא תחמוד כסף וזהב עליהם ולקחת לך,אני אקיימנו לא תחמוד כסף וזהב בדבר שאין בו רוח חיים אבל בדבר שיש בו רוח חיים הואיל והן מותר יכול יהא ציפוי מותר ת"ל מן הבקר להוציא את הנעבד,מתקיף לה רב חנניא טעמא דמעטי' קרא הא לא מעטי' קרא ציפוי מותר והכתיב (דברים יב, ג) ואבדתם את שמם כל העשוי לשמם,ההוא לכנות להם שם הוא דאתא לבית גליא קרינן אותו בית כריא פני המולך פני כלב עין כל עין קוץ,ואיפוך אנא מן הבהמה להוציא את הנעבד מן הבקר להוציא רובע ונרבע,התם מעניינא דקרא כתיב גבי בהמה (ויקרא כ, טו) ואיש כי יתן שכבתו בבהמה מות יומת גבי בקר כתיב (תהלים קו, כ) וימירו את כבודם בתבנית שור אוכל עשב,(ויקרא ה, ו) מן הצאן להוציא את המוקצה ומן הצאן להוציא את הנוגח אר"ש אם נאמר רובע למה נאמר נוגח ואם נאמר נוגח למה נאמר רובע,לפי שישנו ברובע מה שאין כן בנוגח יש ברובע שהרובע עושה אונס כרצון מה שאין כן בנוגח,יש בנוגח שהנוגח משלם את הכופר מה שאין כן ברובע הוצרך לומר רובע והוצרך לומר נוגח,והאי תנא מייתי לה מהכא דתניא הרובע והנרבע (וכולם) הם כקדשים שקדם מום עובר להקדשן,וצריכין מום קבוע לפדות עליהן שנאמר כי משחתם בהם מום בם,מאי תלמודא חסורי מיחסרא והכי קתני מנין שהן אסורין ת"ל (ויקרא כב, כה) כי משחתם בהם מום בם ותנא דבי ר' ישמעאל כל מקום שנאמר השחתה אינו אלא דבר ערוה ועבודת כוכבים,דבר ערוה דכתיב (בראשית ו, יב) כי השחית כל בשר וגו' עבודת כוכבים דכתיב (דברים ד, טז) פן תשחיתון ועשיתם לכם פסל תמונת כל סמל כל שהמום פוסל בהן דבר ערוה ועבודת כוכבים פוסלין בהן,ותנא דבי ר' ישמעאל מן הבהמה מן הבקר ומן הצאן מאי דריש בהו מיבעי ליה פרט לחולה זקן ומזוהם,ות"ק דאפקינהו להני קראי לרובע ונרבע חולה זקן ומזוהם מנא ליה נפקא ליה מן הצאן מן הכבשים ומן העזים ולתנא דבי ר' ישמעאל אורחיה דקרא לאישתעויי הכי,איזהו מוקצה לעבודת כוכבים וכו' אמר ר"ל אין אסור אלא מוקצה לשבע שנים,שנאמר (שופטים ו, כה) ויהי בלילה ההוא ויאמר [לו ה'] קח את פר השור אשר לאביך ופר השני שבע שנים,והתם מוקצה בלחוד הוה נעבד נמי הוה א"ר אחא בר יעקב מוקצה לעבוד ולא עבדוהו רבא אמר לעולם עבדוהו וחידוש הוא כדר' אבא בר כהנא דאמר רבי אבא בר כהנא שמנה דברים התירו באותו לילה חוץ ולילה וזרות

28b. b Rav Ashi said: /b One cannot derive the i halakha /i of an animal that copulated with a person and an animal that was the object of bestiality by an i a fortiori /i inference from a blemished animal, b because one can say that the refutation of the /b i a fortiori /i b inference /b is found in b the basic /b case itself, i.e., there is a problem with this comparison: b What /b is notable b about a blemished /b animal? It is notable b in that its blemish is conspicuous, /b and it should perhaps be disqualified for this reason.,Shall b you say /b the same b with regard to an animal that copulated with a person and an animal that was the object of bestiality, whose blemish is not conspicuous? Since its blemish is not conspicuous, /b one can claim that it b should be fit for the altar, /b despite the fact that a transgression was performed with it. Therefore b the verse states: “From the cattle,” to exclude an animal that copulated with a person and an animal that was the object of bestiality /b from eligibility to be brought as an offering.,§ The Gemara returns to discuss the i baraita /i that interprets the verse: “You shall bring your offering from the cattle, even from the herd or from the flock” (Leviticus 1:2). The phrase b “from the herd” /b serves b to exclude /b an animal b that is worshipped. /b The Gemara asks: Why is this verse necessary? b Could this not /b be derived through an i a fortiori /i b inference: And if /b an animal given as b payment /b to a prostitute for services rendered or given as payment for the b price /b of a dog, which is more lenient in b that their coating, /b i.e., the decorative part added to the animal, b is permitted /b to be used on the altar, e.g., for fashioning golden plates for the altar, and yet b they /b themselves b are prohibited, /b then with regard to an animal that is b worshipped, /b which is more stringent in b that /b even b its coating is prohibited, is it not logical that it /b itself should be b prohibited /b to the Temple?,The Gemara responds: b Or /b perhaps one can b reverse /b this reasoning: b And if /b animals used as b payment /b to a prostitute b or /b as the b price /b of a dog, whose i halakhot /i are stringent, b as they /b themselves b are prohibited /b to be sacrificed on the altar, and yet b their coating is permitted, /b with regard to an animal that is b worshipped, /b whose i halakha /i is more lenient, b as /b it is b permitted /b to be sacrificed upon the altar, since the Torah does not explicitly state that it may not be sacrificed, certainly b its coating should be permitted /b for use in the Temple.,The Gemara rejects this i a fortiori /i inference with the claim that b if so, you have nullified /b the requirement of the verse: “The graven images of their gods shall you burn with fire; b you shall not covet the silver or the gold that is on them, nor take it to you” /b (Deuteronomy 7:25). This verse is clearly referring to the coatings of items worshipped, in addition to the idols themselves.,The Gemara refutes this claim: b I shall establish /b the clause: b “You shall not covet the silver or the gold /b that is on them,” as referring b to /b a coating of b an entity that is not alive. But with regard to /b the coating of b an entity that is alive, since /b such entities themselves are b permitted /b to be sacrificed on the altar, one b might /b have thought that even its b coating should be permitted. /b Therefore, b the verse states: “From the herd,” to exclude /b an animal that is b worshipped. /b Once it has been derived that a worshipped living creature is prohibited to be sacrificed on the altar, it follows that its coating is also prohibited., b Rav Ḥaya objects to this: /b According to this explanation, b the /b only b reason /b that the coating of an animal that was worshipped is prohibited is b that the verse excluded /b it, from which it may be inferred b that /b if b the verse had not excluded it, /b then the b coating /b would be b permitted. But isn’t it written /b that idolatry must be entirely eradicated: “And you shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and you shall hew down the graven images of their gods; b and you shall destroy their name /b out of that place” (Deuteronomy 12:3). This teaches that not only must the idols themselves be destroyed, but also b everything made in their name, /b including their coating, must be destroyed.,The Gemara answers: b That /b phrase: “And you shall destroy their name,” does not teach this i halakha /i . Rather, b it comes to /b teach that one should b give /b a derogatory b nickname to /b idol worship, and not call them by their original names. For example, if idolaters refer b to /b a place of worship as: b House of Elevation [ i beit galya /i ], one calls it: House of Annihilation [ i beit karya /i ]. /b If the place is called: b Face of the i Molekh /i [ i penei haMolekh /i ], one calls it: Face of a Dog [ i penei kelev /i ], /b and if it is called: b All-seeing Eye [ i ein kol /i ], one calls it: Eye of a Thorn [ i ein kotz /i ]. /b ,The i baraita /i teaches that the phrase “from the cattle” (Leviticus 1:2) excludes an animal that copulated with a person and an animal that was the object of bestiality from eligibility to be brought as an offering, while the phrase “from the herd” excludes an animal worshipped as an object of idolatry. The Gemara asks: b But /b perhaps b I /b can b reverse /b these derivations, as follows: The phrase b “from the cattle” /b serves b to exclude /b an animal b that was worshipped, /b and the phrase b “from the herd” /b serves b to exclude an animal that copulated with a person and an animal that was the object of bestiality. /b ,The Gemara answers: b There, /b with regard to the phrase “from the cattle [ i behema /i ],” the derivation is based b on the context of the verse, /b as the i halakha /i of an animal that copulated with a person and an animal that was the object of bestiality b is written with regard to a domesticated animal: “And if a man lie with a beast [ i behema /i ], he shall surely be put to death, /b and you shall slay the beast. And if a woman approach any beast [ i behema /i ] and lie down with it, you shall kill the woman, and the beast” (Leviticus 20:15–16). By contrast, the prohibition of idol worship b is written with regard to /b an animal of b the herd: /b “They made a calf in Horeb, and worshipped a molten image. b Thus they exchanged their glory for the likeness of an ox that eats grass” /b (Psalms 106:19–20).,§ The i baraita /i further teaches that the phrase b “from the flock” /b (Leviticus 1:2) serves b to exclude /b an animal b set aside /b for idol worship, while the conjunction “or” at the beginning of the phrase b “or from the flock” /b (Leviticus 1:2) serves b to exclude /b an animal b that gored /b and killed a person. b Rabbi Shimon said: If /b it b is stated /b that b an animal that copulated with a person /b is disqualified as a sacrifice, b why is it stated /b that an animal that b gored /b is disqualified? b And if it is stated /b that an animal that b gored /b is disqualified, b why is it stated /b that b an animal that copulated with a person /b is disqualified? How do the transgressions differ?,Rabbi Shimon explains: It is b because there is /b a stringency b pertaining to an animal that copulated with a person that does not pertain to /b one that b gored, /b and vice versa. Rabbi Shimon elaborates: b There is /b a stringency b pertaining to an animal that copulated with a person, as /b with regard to b an animal that copulated with a person, /b the Torah b renders /b an animal that is a victim of b forced copulation like /b one that acted b willfully, which is not so with regard to /b an animal that b gored, /b which is exempt if others induced it to gore.,By contrast, b there is /b a stringency b pertaining to /b an animal that b gored, as /b with regard to an animal b that gored, /b its owner b pays a ransom; which is not so with regard to /b the owner of b an animal that copulated with a person. /b Therefore, the Torah b had to state /b that b an animal that copulated with a person /b is disqualified, b and /b it also b had to state /b that an animal that b gored /b is disqualified.,§ The i baraita /i teaches that the prohibition of sacrificing an animal that copulated with a person and an animal that was the object of bestiality on the altar is derived from the phrase “from the cattle.” The Gemara notes: b And this i tanna /i cites /b that i halakha /i b from here, as it is taught /b in a i baraita /i : With regard to b an animal that copulated with a person and an animal that was the object of bestiality /b that were consecrated, b they are /b considered b like sacrificial /b animals b whose temporary blemish preceded their consecration. /b ,The i baraita /i continues: b And /b animals with a temporary blemish cannot be sacrificed at present, nor can they be redeemed. Rather, b they require a permanent blemish /b for one b to redeem them on account of /b that blemish, b as it is stated /b with regard to the disqualification of blemished animals from the altar: “Neither from the hand of a foreigner shall you offer the bread of your God of any of these, b because their corruption is in them, there is a blemish in them; /b they shall not be accepted for you” (Leviticus 22:25).,The Gemara asks: b What is the /b biblical b derivation /b here? How is this verse relevant to an animal that copulated with a person and an animal that was the object of bestiality? The Gemara answers that the i baraita /i b is incomplete and this /b is what b it is teaching: From where /b is it derived b that /b an animal that copulated with a person and an animal that was the object of bestiality b are prohibited /b to be sacrificed? b The verse states: “Because their corruption is in them, there is a blemish in them,” and the school of Rabbi Yishmael taught /b a principle with regard to the derivation of verses: b Anywhere that /b the term b corruption is stated, it is /b a reference b only /b to b a matter of sexual immorality and idol worship. /b ,Corruption refers to b a matter of sexual immorality, as it is written /b with regard to the generation of the flood, which was steeped in sexual immorality: “And God saw the earth, and, behold, it was corrupt; b for all flesh had corrupted /b its way upon the earth” (Genesis 6:12). Corruption also refers to b idol worship, as it is written: “Lest you deal corruptly, and make you a graven image even the form of any figure” /b (Deuteronomy 4:16). Since the term corruption is also used with regard to blemished animals, the following may be derived: In b any /b case b in which a blemish disqualifies /b an animal from the altar, b a matter of sexual immorality, /b such as an animal that copulated with a person or an animal that was the object of bestiality, b or /b their use as an object of b idol worship, /b also b disqualifies them. /b ,The Gemara asks: b And /b according to b the i tanna /i of the school of Rabbi Yishmael, /b who says that the disqualifications of an animal that copulated with a person and an animal that was the object of bestiality, the set-aside, and the worshipped animal, are derived from the case of blemished animals, b what /b does he b derive from /b the verse: b “From the cattle, even from the herd or from the flock” /b (Leviticus 1:2), which is the source of these disqualifications according to the earlier i baraita /i ? The Gemara answers that he b requires /b these three terms to b exclude sick, old, and filthy /b animals, which may not be sacrificed.,The Gemara asks: b And the first i tanna /i , who derives from these verses /b the i halakha /i b of an animal that copulated with a person and an animal that was the object of bestiality, from where does he /b derive the ruling that b sick, the old, and filthy /b are disqualified from being sacrificed on the altar? The Gemara answers: b He derives it /b from the verse: “And if his offering be b of the flock, whether of the sheep or of the goats” /b (see Leviticus 1:10). The Gemara comments: b And according to the i tanna /i of the school of Rabbi Yishmael, /b that these i halakhot /i are not derived from that verse, it is because it is b the manner of the verse to say this, /b i.e., to state the general category of flock before specifying sheep and goats.,§ The mishna teaches: b Which is the /b animal that is b set-aside? /b It is an animal that is set aside b for idol worship. Reish Lakish says: Only /b an animal that has been b set aside for seven years is prohibited /b to be sacrificed on the altar, i.e., one that is set aside to be used for idol worship at the end of seven years., b As it is stated /b with regard to Gideon: b “And it came to pass the same night, /b that the Lord b said /b to him: b Take your father’s bullock, and the second bullock of seven years, /b and throw down the altar of Baal that your father has, and cut down the Asherah that is by it; and build an altar to the Lord your God…and take the second bullock, and sacrifice a burnt offering with the wood of the Asherah that you shall cut down” (Judges 6:25–26). This indicates that it was common practice to prepare a bullock for seven years as an object of idol worship.,The Gemara asks: b And there, was /b that bullock prohibited b merely /b as b set-aside? It was also /b actually b worshipped. Rav Aḥa bar Ya’akov says: /b This bullock b was set aside to /b be b worshipped, but /b in practice, b they did not worship it. Rava says: Actually, they did worship it, /b and therefore it should have been prohibited as idolatry. b But /b this case b is a novelty, in accordance with /b a statement of b Rabbi Abba bar Kahana. As Rabbi Abba bar Kahana says: Eight /b prohibited b matters were permitted /b to Gideon b on that night /b when he destroyed his father’s idolatry (see Judges, chapter 6): The prohibition against slaughtering sacrificial animals b outside /b the Tabernacle; b and /b the prohibition against sacrificing offerings at b night; and /b the prohibition of b non-priests /b performing the service, as Gideon was not a priest;

183. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 106, 110, 119

184. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 403

72a. כליל תכלת ויליף תכלת תכלת מפרוכת מה להלן ששה אף כאן ששה,ונילף משוליו ורמוניו מה להלן שמונה אף כאן שמונה דנין כלי מכלי ואין דנין כלי מתכשיט כלי,אדרבה דנין גופו מגופו ואין דנין גופו מעלמא היינו דאמרינן לשאר בגדים שלא נאמר בהן שש,פרכת עשרים וארבעה ד' דשיתא שיתא לא דינא ולא דיינא,חושן ואפוד עשרים ושמונה מנא לן דכתיב (שמות כח, טו) ועשית חשן משפט מעשה חושב כמעשה אפוד תעשנו זהב תכלת וארגמן ותולעת שני ושש משזר ארבעה דשיתא שיתא עשרין וארבעה זהב ארבעה הא עשרין ותמניא,ואימא זהב נמי ששה אמר רב אחא בר יעקב אמר קרא (שמות לט, ג) וקצץ פתילים פתיל פתילים הרי כאן ד',רב אשי אמר אמר קרא (שמות לט, ג) לעשות בתוך התכלת ובתוך הארגמן היכי נעביד נעביד ארבעה דתרי תרי הוו להו תמניא נעביד תרי דתרי תרי ותרי דחד חד ועשית שיהיו כל עשיותיו שוות,אמר רחבא אמר רב יהודה המקרע בגדי כהונה לוקה שנאמר (שמות כח, לב) לא יקרע מתקיף לה רב אחא בר יעקב ודילמא הכי קאמר רחמנא נעביד ליה שפה כי היכי דלא ניקרע מי כתיב שלא יקרע,(ואמר) ר' אלעזר המזיח חושן מעל האפוד והמסיר בדי ארון לוקה שנאמר (שמות כח, כח) לא יזח (שמות כה, טו) ולא יסורו מתקיף לה רב אחא בר יעקב ודילמא כי קאמר רחמנא חדקינהו ועבדינהו שפיר כדי שלא יזח ולא יסורו מי כתיב שלא יזח ושלא יסורו,רבי יוסי בר' חנינא רמי כתיב (שמות כה, טו) בטבעות הארון יהיו הבדים לא יסורו ממנו וכתיב (שמות כז, ז) והובא את בדיו בטבעות הא כיצד מתפרקין ואין נשמטין,תניא נמי הכי בטבעות הארון יהיו הבדים יכול לא יהיו זזין ממקומן ת"ל והובא את בדיו בטבעות אי והובא את בדיו יכול יהיו נכנסין ויוצאין ת"ל בטבעות הארון יהיו הבדים הא כיצד מתפרקין ואין נשמטין,אמר רבי חמא ברבי חנינא מאי דכתיב (שמות כו, טו) עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את צפויין ד"א עומדים שמא תאמר אבד סברן ובטל סכויין ת"ל עומדים שעומדין לעולם ולעולמים,אמר חמא בר חנינא מאי דכתיב (שמות לה, יט) את בגדי השרד לשרת בקודש

72a. b spun of sky-blue” /b (Exodus 28:31). b And derive /b a verbal analogy from the term b “sky-blue” /b used here and the same term b “sky-blue” from /b the verse about b the curtain: Just as there, /b with regard to the curtain, there are b six /b strands, b so too here, /b there are b six /b strands. Then, since the Torah also says the threads are spun, i.e., each strand is made of two thinner strands spun together, each thread must contain twelve strands.,The Gemara suggests: b Let us derive /b the number of strands in the robe b from its hem and pomegranates: Just as there, /b each thread is spun from b eight /b strands, b so too here, /b the threads should be spun from b eight /b strands. The Gemara rejects this: It is preferable to b derive /b the i halakhot /i of b a utensil, /b i.e., the robe, b from /b the i halakhot /i of another b utensil, /b i.e., the curtain, b and /b one should b not derive /b the i halakhot /i of b a utensil from /b the i halakhot /i of something that is merely b an ornament of a utensil, /b i.e., the pomegranates of the robe.,The Gemara asks: b On the contrary, /b it is preferable to b derive /b the i halakhot /i of b an object from that object itself, /b i.e., to assume that the i halakhot /i of the robe and its pomegranates are similar; b and /b one should b not derive /b the i halakhot /i of an b object from elsewhere. /b The Gemara explains: b This is /b precisely b what we said /b in the i baraita /i : One of the five mentions of i shesh /i in the verse is to teach that the requirement that threads be made from six strands applies also b to other garments about which i shesh /i is not /b explicitly b stated, /b such as the robe.,The i baraita /i further states: Each thread of the b curtain /b was made of b twenty-four /b strands. The Gemara explains: With regard to each thread being composed of b four /b colored threads: White, purple, scarlet, and sky-blue, and b each one /b of them being composed b of six /b strands, b there is neither judgment nor judge, /b i.e., it is absolutely clear that this is how the threads of the curtain are produced.,The i baraita /i further states: Each thread of the b breastplate and ephod /b was made of b twenty-eight /b strands. b From where do we /b derive this? b As it is written: “And you shall make a breastplate of judgment, the work of the skilled craftsman; like the work of the ephod you shall make it: of gold, sky-blue, and purple, and scarlet, and fine twined linen” /b (Exodus 28:15). There are b four /b colored threads, b each /b composed b of six /b strands, which makes b twenty-four. /b In addition, b gold /b is spun together with each of the b four /b colors, giving the total of b twenty-eight. /b ,But couldn’t one b say /b the b gold /b should be made as a thread of b six /b strands, like the other colors? b Rav Aḥa bar Ya’akov said /b that b the verse states: /b “And they beat the gold into thin plates, b and cut it into cords, /b to work it into the sky-blue, and into the purple, and into the scarlet, and into the fine linen, the work of a skilled craftsman” (Exodus 39:3). b “Cord” /b implies a strand that is doubled over and can be twisted into a cord; b “cords” /b is in the plural, meaning at least two of these. b Accordingly, there are four /b strands b here. /b , b Rav Ashi said: /b This can be seen from that fact that b the verse states /b with regard to the gold strands: b “To work it into the sky-blue, and into the purple” /b (Exodus 39:3), indicating that the gold strands should be combined with the other colors. b What /b should b we do? /b If b we make four /b gold threads b of two /b strands b each /b and combine each one with each of the colors, then b there would be eight. /b If b we make two /b gold threads b of two /b strands b each, and two /b gold threads b of one /b strand b each, /b it says: b “And you shall make,” /b indicating b that all its makings should be the same. /b Perforce, one strand of gold should be combined with each of the colors, producing a total of twenty-eight strands.,§ The Gemara discusses various i halakhot /i concerning the priestly vestments and other sacred vessels: b Raḥava said /b that b Rav Yehuda said: One who /b intentionally b tears /b any of the b priestly vestments /b transgresses a prohibition and b is flogged, as it is stated /b concerning the robe: “It shall have a hem of woven work around the opening of it, like the opening of a coat of mail, and b it shall not be torn” /b (Exodus 28:32). Just as it is prohibited to tear the opening of the robe, so too, it is prohibited to tear any of the priestly vestments. b Rav Aḥa bar Ya’akov strongly objects to this: But perhaps this is what the Merciful One is saying /b in the Torah: b An opening should be made in order that it not tear. /b In other words, the Torah was giving an explanation, not a prohibition. The Gemara rejects this: b Is it written: In order that it not be torn? /b Clearly, the intention of the verse is to state a prohibition., b Rabbi Elazar said: One who detaches the breastplate from upon the ephod /b or b one who removes the staves of the Ark /b from their rings transgresses a Torah prohibition and b is flogged, as it is stated: /b “And the breastplate b shall not be detached /b from the ephod” (Exodus 28:28),and it is also stated: “The staves shall be in the rings of the Ark; b they shall not be removed /b from it” (Exodus 25:15). b Rav Aḥa bar Ya’akov strongly objects to this: /b But b perhaps when the Merciful One said /b this in the Torah, the intention was b to strengthen them and make them fast so that /b the breastplate b not become detached /b from the ephod b and /b the staves b not be removed. /b He suggests that the Torah was giving an explanation, not a prohibition. The Gemara rejects this: b Is it written: In order that it not become detached, and: In order that they not be removed? /b Clearly, the intention of the verse is to state a prohibition., b Rabbi Yosei, son of Rabbi Ḥanina, raised a contradiction. /b In one verse b it is written: “The staves shall be in the rings of the Ark; they shall not be removed from it” /b (Exodus 25:15), implying the staves should remain there permanently. But in another verse b it is written: “And its staves shall be put into the rings” /b (Exodus 27:7), implying that when the Ark is used the staves are inserted, which suggests that they do not remain there permanently. b How is this /b contradiction resolved? The staves b could be removed /b from their position, i.e., they were loosened, but b did not come out. /b The staves were wider at their ends and thinner in the middle. Therefore, once they had been forced into the rings, although they could be shifted, they would not be removed entirely., b That was also taught /b in a i baraita /i . The verse states: b “The staves shall be in the rings of the Ark; /b they shall not be removed from it” (Exodus 25:15). One b might /b have thought that b they should not move from their place /b at all; therefore; b the verse states: “And its staves shall be put into the rings” /b (Exodus 27:7). b If /b it had stated: b And its staves shall be put, /b one b might /b have thought that b they are inserted and removed /b entirely; therefore, b the verse states: “The staves shall be in the rings of the Ark; /b they shall not be removed from it” (Exodus 25:15). b How is this? They could be removed /b from their position, but b did not come out. /b ,The Gemara cites other statements concerning the ark. b Rabbi Ḥama, son of Rabbi Ḥanina, said: What is /b the meaning of that b which is written: /b “And you shall make the boards for the Tabernacle of b acacia wood, standing” /b (Exodus 26:15)? This verse teaches b that /b the boards of wood used for the Tabernacle should b stand in the /b same b direction in which they grew /b from the ground as a tree. b Alternatively, “standing” /b means b that they supported their /b gold b plating /b and prevented it from falling. b Alternatively, “standing” /b is written to hint at the following: b Perhaps you will say /b that now that the Tabernacle is no longer in use, b their hope is lost and their chance is abandoned, /b and after being stored away the boards will no longer return to use. Therefore, b the verse states “standing” /b to indicate b that they stand forever and ever. /b ,§ The Gemara returns to its discussion of the priestly vestments: b Rabbi Ḥama bar Ḥanina said: What is /b the meaning of that b which is written: “The plaited /b [ b i serad /i /b ] b garments, for serving in the Sanctuary” /b (Exodus 35:19)? Why does the verse refer to the priestly vestments as “ i serad /i garments”?

185. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 642

7b. מר ינוקא ומר קשישא בריה דרב חסדא לרב אשי נהרדעי לטעמייהו דאמר ר"נ אמר שמואל האחין שחלקו אין להן לא דרך זה על זה,ולא חלונות זה על זה ולא סולמות זה על זה ולא אמת המים זה על זה והזהרו בהן שהלכות קבועות הן ורבא אמר יש להן:,ההוא שטרא דיתמי דנפיק עליה תברא אמר רב חמא אגבויי לא מגבינן ליה ומיקרע לא קרעינן ליה אגבויי לא מגבינן ליה דנפק תברא עליה מיקרע לא קרעינן ליה דכי גדלי יתמי דילמא מייתו ראיה ומרעי ליה,אמר ליה רב אחא בריה דרבא לרבינא הלכתא מאי אמר ליה בכולהו הלכתא כרב חמא לבר מתברא דסהדי בשקרי לא מחזקינן,מר זוטרא בריה דרב מרי אמר בהא נמי הלכתא כרב חמא דאם איתא דתברא מעליא הוא איבעי ליה לאפוקי בחיי אבוהון ומדלא אפקיה שמע מינה זיופי זייפיה: , big strongמתני׳ /strong /big כופין אותו לבנות בית שער ודלת לחצר רבן שמעון בן גמליאל אומר לא כל החצרות ראויות לבית שער כופין אותו לבנות לעיר חומה ודלתים ובריח רשב"ג אומר לא כל העיירות ראויות לחומה,כמה יהא בעיר ויהא כאנשי העיר י"ב חדש קנה בה בית דירה הרי הוא כאנשי העיר מיד:, big strongגמ׳ /strong /big למימרא דבית שער מעליותא היא והא ההוא חסידא דהוה רגיל אליהו דהוה משתעי בהדיה עבד בית שער ותו לא משתעי בהדיה לא קשיא הא מגואי הא מבראי,ואי בעית אימא הא והא מבראי ולא קשיא הא דאית ליה דלת הא דלית ליה דלת אי בעית אימא הא והא דאית ליה דלת ולא קשיא הא דאית ליה פותחת הא דלית ליה פותחת אי בעית אימא הא והא דאית ליה פותחת ולא קשיא הא דפותחת דידיה מגואי הא דפותחת דידיה מבראי:,כופין אותו לבנות בית שער ודלת לחצר: תניא רבן שמעון בן גמליאל אומר לא כל חצרות ראויות לבית שער אלא חצר הסמוכה לרשות הרבים ראויה לבית שער ושאינה סמוכה לרשות הרבים אינה ראויה לבית שער ורבנן זימנין דדחקי בני רשות הרבים ועיילו ואתו:,כופין אותו לבנות לעיר כו': (ת"ר כופין אותו לעשות לעיר דלתים ובריח) ורבן שמעון בן גמליאל אומר לא כל העיירות ראויות לחומה אלא עיר הסמוכה לספר ראויה לחומה ושאינה סמוכה לספר אינה ראויה לחומה ורבנן זימנין דמקרו ואתי גייסא,בעא מיניה רבי אלעזר מרבי יוחנן כשהן גובין לפי נפשות גובין או דילמא לפי שבח ממון גובין אמר ליה לפי ממון גובין ואלעזר בני קבע בה מסמרות,איכא דאמרי בעא מיניה רבי אלעזר מרבי יוחנן כשהן גובין לפי קירוב בתים הן גובין או דילמא לפי ממון גובין אמר ליה לפי קירוב בתים הן גובין ואלעזר בני קבע בה מסמרות,רבי יהודה נשיאה רמא דשורא אדרבנן אמר ריש לקיש רבנן לא צריכי נטירותא דכתיב (תהלים קלט, יח) אספרם מחול ירבון אספרם למאן אילימא לצדיקים דנפישי מחלא השתא כולהו ישראל כתיב בה (בראשית כב, יז) כחול אשר על שפת הים צדיקים עצמם מחול ירבון,אלא הכי קאמר אספרם למעשיהם של צדיקים מחול ירבון וקל וחומר ומה חול שמועט מגין על הים מעשיהם של צדיקים שהם מרובים לא כל שכן שמגינים עליהם,כי אתא לקמיה דרבי יוחנן אמר ליה מאי טעמא לא תימא ליה מהא (שיר השירים ח, י) אני חומה ושדי כמגדלות אני חומה זו תורה ושדי כמגדלות

7b. i.e., b Mar Yenuka and Mar Kashisha, sons of Rav Ḥisda, /b said to b Rav Ashi: The /b Sages b of Neharde’a /b follow b their /b usual line of b reasoning, /b as Rav Ḥama, who was from Neharde’a, issued his ruling in accordance with the opinion of Shmuel, who was also from that city. b As Rav Naḥman says /b that b Shmuel says: /b In the case of b brothers who divided /b their father’s estate, b they do not have /b a right-of- b way against each other. /b Although the father would traverse the outer field from the inner field to access the public domain, the brother who received the inner field as an inheritance does not have the right to traverse his brother’s outer field.,Shmuel continues: b Nor /b do they have the right of b windows against each other, /b i.e., the right to prevent the other from building a wall facing his windows; b nor /b do they have the right of b ladders against each other, /b i.e., the right to set up a ladder in the other’s property in order to get to his own; b nor /b do they have the right of b a water channel against each other, /b i.e., the right to pass a water channel through the other’s property. b And be careful with these, since they are established i halakhot /i . Rava says: /b The brothers b do have /b all of the aforementioned rights. Rav Ḥama agrees with Shmuel’s opinion, that each brother can do as he pleases on his own property without the other one preventing him from doing so.,Since Rav Ḥama’s rulings were mentioned, the Gemara cites another halakhic ruling in his name. There was b a certain promissory note /b inherited b by orphans /b from their father, stating that somebody owed them money, b against which a receipt was produced /b by the borrower, stating that the debt was already paid. b Rav Ḥama said: We cannot /b use the note to b collect /b the debt on behalf of the orphans, b nor can we tear it up. /b The Gemara explains: b We cannot collect /b with the note because b a receipt against it was produced /b by the borrower; and b we cannot tear /b the note b up because perhaps when the orphans grow up they will bring proof /b that the receipt was forged b and undermine it. /b , b Rav Aḥa, son of Rava, said to Ravina: What /b is b the i halakha /i ? /b Ravina b said to him: In all /b the cases in this discussion, b the i halakha /i /b is b in accordance with /b the opinion of b Rav Ḥama, except for /b the case of b the receipt, because we do not presume that the witnesses are liars. /b Since witnesses signed the receipt, the court trusts that the debt was paid and they tear up the promissory note., b Mar Zutra, son of Rav Mari, said: In this /b case b as well, the i halakha /i /b is b in accordance with /b the opinion of b Rav Ḥama, /b because the validity of the receipt is in doubt. b As, if it is so /b that b it /b is b a valid receipt, /b the borrower b should have produced it during their father’s lifetime. And since he did not produce it /b at the proper time, b we learn from this that he /b may have b forged it. /b Even though this is not an absolute proof, it is sufficient reason not to tear up the promissory note., strong MISHNA: /strong The residents of a courtyard b can compel /b each inhabitant of that courtyard b to /b ficially participate in the b building of a gatehouse and a door to the /b jointly owned b courtyard. Rabban Shimon ben Gamliel /b disagrees and b says: Not all courtyards require a gatehouse, /b and each courtyard must be considered on its own in accordance with its specific needs. Similarly, the residents of a city b can compel /b each inhabitant of that city b to /b contribute to the b building of a wall, double doors, and a crossbar for the city. Rabban Shimon ben Gamliel /b disagrees and b says: Not all towns require a wall. /b ,With regard to this latter obligation, the mishna asks: b How long /b must one live b in the city to be /b considered b like /b one of b the people of the city /b and therefore obligated to contribute to these expenses? b Twelve months. /b But if he b bought /b himself b a residence in /b the city, b he is immediately /b considered b like /b one of b the people of the city. /b , strong GEMARA: /strong The Gemara asks: b Is this to say that /b making b a gatehouse is beneficial? But /b wasn’t there b that pious man, with whom /b the prophet b Elijah was accustomed to speak, /b who b built a gatehouse, and /b after-ward Elijah b did not speak with him again? /b The objection to the building of a gatehouse is that the guard who mans it prevents the poor from entering and asking for charity. The Gemara answers: This is b not difficult: This, /b the case presented in the mishna, is referring to a gatehouse built b on the inside /b of the courtyard, in which case the poor can at least reach the courtyard’s entrance and be heard inside the courtyard; b that, /b the story of the pious man and Elijah, involves a gatehouse that was built b on the outside /b of the courtyard, completely blocking the poor’s access to the courtyard’s entrance., b And if you wish, say /b instead that in b both /b cases the gatehouse was built b outside /b the courtyard, b and /b yet this is b not difficult: /b In the one case, b there is a door /b to the gatehouse, so that the poor cannot be heard inside the courtyard, while in the other case b there is no door. Or if you wish, say /b that in b both /b cases b there is a door, and /b still this is b not difficult: /b In the one case, b there is a key /b needed to open the door, and the key is not available to the poor people, whereas in the other case, b there is no key /b needed. b Or if you wish, say /b that in b both /b cases b there is a key /b needed, b and /b even so this is b not difficult: /b In the one case b the key is on the inside, /b so that the poor cannot reach it, while in the other case of the mishna, b the key is on the outside. /b ,§ The mishna teaches that the residents of a courtyard b can compel /b each inhabitant of that courtyard b to /b ficially participate in the b building of a gatehouse and a door to the /b jointly owned b courtyard. It is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: Not all courtyards require a gatehouse. Rather, a courtyard that adjoins the public domain requires a gatehouse /b to prevent people from peering in. b But /b a courtyard b that does not adjoin the public domain does not require a gatehouse. /b The Gemara asks: b And /b why don’t b the Rabbis /b make this distinction? The Gemara answers: Even if a courtyard does not adjoin the public domain, b people in the public domain sometimes are forced /b toward the courtyard due to crowding in the public domain, b and come and enter /b the courtyard.,§ The mishna teaches that the residents of a city b can compel /b each inhabitant of that city b to /b contribute to the b building /b of a wall, double doors, and a crossbar b for the city. The Sages taught /b in a i baraita /i : The residents of a city b can compel /b each inhabitant of that city b to build double doors and a crossbar for the city. And Rabban Shimon ben Gamliel says: Not all cities require a wall. Rather, a city that adjoins the /b state b border requires a wall, whereas /b a city b that does not adjoin the /b state b border does not require a wall. /b The Gemara asks: b And /b why don’t b the Rabbis /b make this distinction? The Gemara answers: Even if a city does not adjoin the border, b it sometimes happens that /b invading b troops come /b into the area. Therefore, it is always good for a city to be protected by a wall.,With regard to this issue, b Rabbi Elazar asked Rabbi Yoḥa: When /b the residents of the city b collect /b money to build a wall, b do they collect based on /b the number of b people /b living in each house, b or perhaps they collect based on the /b net b worth /b of each person? Rabbi Yoḥa b said to him: They collect based on the /b net b worth /b of each person, b and Elazar, my son, /b you shall b fix nails in this, /b i.e., this is an established i halakha /i , and you must not veer from it., b There are /b those b who say /b that b Rabbi Elazar asked Rabbi Yoḥa: When they collect /b money to build a wall, b do they collect based on the proximity of the houses /b to the wall, so that those people who live closer to the wall pay more? b Or perhaps they collect based on the /b net b worth /b of each person. Rabbi Yoḥa b said to him: They collect based on the proximity of the houses /b to the wall, b and Elazar, my son, /b you shall b fix nails in this. /b ,§ It is related that b Rabbi Yehuda Nesia /b once b imposed /b payment of the tax for b the wall /b even b on the Sages. Reish Lakish said to him: The Sages do not require protection, as it is written: /b “How precious are your dear ones to me, O God… b If I should count them, they are more in number than the sand” /b (Psalms 139:17–18). b If I should count whom? If we say /b this is referring to b the righteous, /b and the verse is saying b that they are greater in number than the /b grains of b sand, /b this is difficult. b Now /b if b it is written about all of Israel: “As the sand which is upon the seashore” /b (Genesis 22:17), can b the righteous themselves, /b who are a part of Israel, b be greater in number than the /b grains of b sand? /b How can they possibly outnumber the grains of sand upon the seashore?, b Rather, this /b is what the verse b is saying: /b If b I should count the deeds of the righteous, they are greater in number than the /b grains of b sand. And /b it follows by b an i a fortiori /i /b inference: b If the /b grains of b sand, which are fewer /b in number, b protect /b the shore from b the sea, /b barring it from flowing inland (see Jeremiah 5:22), b do not all the more so the deeds of the righteous, which are greater /b in number, b protect them? /b Consequently the Sages do not need additional protection., b When /b Reish Lakish b came before Rabbi Yoḥa /b and reported the exchange to him, Rabbi Yoḥa b said to him: What is the reason /b that b you did not quote this /b verse b to him: “I am a wall and my breasts are like towers” /b (Song of Songs 8:10), which may be explained as follows: b “I am a wall”; this /b is referring to b the Torah. “And my breasts are like towers”; /b

186. Diogenes Laertius, Lives of The Philosophers, 7.130 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •alexander the great, in the babylonian talmud •talmud, babylonian, appropriation of eastern roman culture •talmud, babylonian, attitudes of, toward earthly striving Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 218, 219

7.130. Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease.

187. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 98, 101

21a. תרי ירחי חסירי קלא אית להו,לוי אקלע לבבל בחדסר בתשרי אמר בסים תבשילא דבבלאי ביומא רבה דמערבא אמרי ליה אסהיד אמר להו לא שמעתי מפי ב"ד מקודש,מכריז ר' יוחנן כל היכא דמטו שלוחי ניסן ולא מטו שלוחי תשרי ליעבדו תרי יומי גזירה ניסן אטו תשרי,רבי אייבו בר נגרי ור' חייא בר אבא איקלעו לההוא אתרא דהוה מטו שלוחי ניסן ולא מטו שלוחי תשרי ועבדי חד יומא ולא אמרו להו ולא מידי שמע רבי יוחנן ואיקפד אמר להו לאו אמרי לכו היכא דמטו שלוחי ניסן ולא מטו שלוחי תשרי ליעבדו תרי יומי גזירה ניסן אטו תשרי,רבא הוה רגיל דהוה יתיב בתעניתא תרי יומי זימנא חדא אשתכח כוותיה,ר"נ יתיב בתעניתא כוליה יומי דכיפורי לאורתא אתא ההוא גברא א"ל למחר יומא רבה במערבא,א"ל מהיכא את א"ל מדמהריא א"ל דם תהא אחריתו קרי עליה (איכה ד, יט) קלים היו רודפינו,שלח ליה רב הונא בר אבין לרבא כד חזית דמשכה תקופת טבת עד שיתסר בניסן עברה לההיא שתא ולא תחוש לה דכתיב (דברים טז, א) שמור את חדש האביב שמור אביב של תקופה שיהא בחדש ניסן,אמר להו רב נחמן להנהו נחותי ימא אתון דלא ידעיתו בקביעא דירחא כי חזיתו סיהרא דמשלים ליומא בעירו חמירא,אימת משלים בחמיסר והא אנן מארביסר מבערינן לדידהו דמגלו להו עלמא מארביסר משלים:

21a. The Gemara answers: It is a rare occurrence that b two /b consecutive b months are made short, /b and this b would generate publicity, /b so that everyone would know about it.,§ It was related that b Levi /b once b arrived in Babylonia on /b what was observed there as b the eleventh of Tishrei. He said: How tasty is the dish of the Babylonians on the great day /b of Yom Kippur, as they are observing Yom Kippur b in the West, /b Eretz Yisrael. The month of Elul had been declared full in Eretz Yisrael, and according to the calendar there, it was only the tenth of Tishrei. b They said to him: Testify /b that today is Yom Kippur and we shall observe it. b He said to them: I /b myself b did not hear the court /b proclaim: b It is sanctified. /b Although I know that the month had been declared full, since I did not personally hear the proclamation, I cannot offer direct testimony such that you should change your calculations.,It was further related that b Rabbi Yoḥa /b used to b proclaim: Anywhere that can be reached /b by the b messengers /b who go out b in Nisan /b in time to inform the people when to observe Passover, b but cannot be reached by the messengers /b sent out b in Tishrei, let them /b also b observe /b the festival of Passover b for two days. /b The messengers did not travel on Rosh HaShana or Yom Kippur, and therefore they could travel three days further in Nisan than in Tishrei. The Sages instituted that two days must be observed in b Nisan as /b a rabbinic b decree due to Tishrei, /b for if they observe Passover for only one day, they will come to observe i Sukkot /i for one day as well, and this they are not permitted to do.,It was reported that b Rabbi Aivu bar Naggarei and Rabbi Ḥiyya bar Abba, /b two disciples of Rabbi Yoḥa, once b arrived in a certain place that could be reached by the messengers /b who go out b in Nisan, but could not be reached by the messengers /b who go out b in Tishrei. And /b they saw that the locals b observed /b only b one day /b of Passover. b They said nothing to them /b to correct their practice. b Rabbi Yoḥa heard /b this b and he became angry /b with Rabbi Aivu and Rabbi Ḥiyya, for they had failed to rebuke the people who were acting contrary to Rabbi Yoḥa’s explicit ruling. b He said to them: Did I not say to you /b that b anywhere that can be reached by the messengers /b sent out b in Nisan but not by those /b sent out b in Tishrei must observe two days /b of Passover, for the Sages instituted a rabbinic b decree in Nisan due to Tishrei? /b ,§ The Gemara relates that b Rava would regularly sit in /b observance of b the fast /b of Yom Kippur b for two days, /b in case Elul had been declared a thirty-day month and Yom Kippur should be observed on what was observed in Babylonia as the eleventh of Tishrei. b It once happened in accordance with his /b opinion. Elul had been declared a thirty-day month, and he was the only one who observed Yom Kippur on the correct day.,It was related that b Rav Naḥman had /b once b fasted the entire /b day of b Yom Kippur /b as usual. b In the evening, /b toward the end of his fast, b a certain man came /b and b said to him: Tomorrow is the great day, /b Yom Kippur, b in the West, /b Eretz Yisrael, and it is therefore necessary to fast tomorrow., b Rav Naḥman said to him: From where do you /b come? b He said to him: From /b a place called b Damihareya. He said to him, /b playing on the name of his place: b Blood will be his end, /b meaning Rav Naḥman’s own end. Due to this information, Rav Naḥman would have to fast two successive days, and thereby suffer greatly, as if his blood were being shed. b He read /b the verse b about him: “Our pursuers were swifter /b than vultures in the sky” (Lamentations 4:19), for had this messenger arrived just a little bit later, they would have eaten and drunk in the meantime.,§ b Rav Huna bar Avin sent /b this instruction b to Rava: When you see that, /b according to your calculations, b the season of Tevet, /b i.e., winter, will b extend to the sixteenth of Nisan, /b and the spring equinox will occur after the sixteenth of Nisan, b add /b an extra month b to that year, /b making it a leap year. b And do not worry /b about finding an additional reason to justify making it a leap year, b as it is written: “Observe the month of spring” /b (Deuteronomy 16:1). That is to say, b see to it that the spring of the season, /b i.e., the spring equinox, b is in the new part of Nisan, /b i.e., the first half, before Passover.,It was related that b Rav Naḥman said to those setting out to sea /b before Nisan: Since b you will not know the determination of the /b first day of the new b month, /b this is what you should do: b When you see that the moon sets at daybreak, /b i.e., that it is visible all night from sundown to sunrise, know that it is the middle of the month of Nisan and b burn /b your b leaven. /b ,The Gemara asks: b When does /b the moon b set /b at daybreak? b On the fifteenth /b of the month. b But on the fourteenth /b of Nisan b we burn /b leaven. The Gemara answers: b For /b those out at sea, b to whom the world is revealed, /b to whom the horizon is wide open and clearly visible, the moon b completes /b its course at sunrise already b on the fourteenth /b of the month. They can therefore rely on this sign to establish the date of Passover and the time for burning leaven.

188. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 213

12b. דאמר רב המקיז דם לבהמת קדשים אסור בהנאה ומועלין בו,גופא אמר רב הונא אמר רב המקיז דם לבהמת קדשים אסור בהנאה ומועלין בו מתיב רב המנונא חלב המוקדשין וביצי תורין לא נהנין ולא מועלין,אמר ליה כי קאמרינן לגבי דם דלא מתקיימת בלא דם אבל חלב דקא מקיימא בלא חלב לא,מתיב רב משרשיא הזבל והפרש שבחצר אין נהנין ואין מועלין ויפלו דמיה ללשכה,אמאי הכא נמי לא מקיים בלא פרש אמרי מאי איריא הדין פרש דמן עלמא קאתי לה אזיל האי אתי אחרינא לאפוקי דם מגופה,הא קתני לא נהנין ולא מועלין ודמיו ללשכה מסייעא ליה לרבי אלעזר דאמר ר"א כל מקום שאמרו חכמים קדוש ואינו קדוש דמיו יפלו ללשכה, big strongמתני׳ /strong /big חלב המוקדשין וביצי תורין לא נהנין ולא מועלין,בד"א בקדשי מזבח אבל בקדשי בדק הבית הקדיש תרנגולת מועלין בה ובביצתה חמורה מועלין בה ובחלבה, big strongגמ׳ /strong /big אלא גבי מזבח כי אקדשה קדושת דמים לא אית בה מעילה,אמר רב פפא חסורי מיחסרא והכי קתני בד"א כשהקדיש קדושת הגוף לגבי מזבח אבל הקדישו קדושת דמים לגבי מזבח נעשה כמי שהקדישו לבדק הבית הקדיש תרנגולת מועלין בה ובביצתה חמורה מועלין בה ובחלבה, big strongמתני׳ /strong /big כל הראוי למזבח

12b. b As Rav said: /b In a case of b one who lets blood from /b a live b sacrificial animal, /b deriving b benefit /b from that blood b is prohibited and /b one is liable for b misusing it /b by Torah law. Since there is a stage when there is a prohibition of misuse by Torah law, one can understand the i halakha /i that one is liable by rabbinic law for misusing the blood ultimately, when it descended to the Kidron Valley. This is not comparable to doves whose time of fitness for sacrifice has not arrived, as they are initially not subject to misuse by Torah law.,§ The Gemara analyzes b the /b matter b itself. Rav Huna says /b that b Rav says: /b In a case of b one who lets blood from a sacrificial animal, deriving benefit /b from that blood b is prohibited and /b one is liable for b misusing it. Rav Hamnuna raises an objection /b to the opinion of Rav from the mishna below: With regard to b the milk of /b animals b consecrated /b to be sacrificed b and the eggs of doves /b consecrated to be sacrificed, one b may not derive benefit /b from them i ab initio /i , b but /b if one derived benefit from them he is b not /b liable for their b misuse, /b despite the fact that one is liable for misuse of the animals and doves themselves. Apparently, the products of a consecrated item do not share its status with regard to the i halakha /i of misuse. Why doesn’t this principle apply to blood as well?,Rav b said to /b Rav Hamnuna in response: b When we said /b the products of a consecrated item are also subject to the i halakha /i of misuse that was only b with regard to blood, as /b the animal b cannot exist without blood /b and therefore the blood is considered like the animal itself. b But /b in the case of b milk, since /b the animal can b exist without milk, /b the milk is b not /b considered like the animal itself., b Rav Mesharshiyya raises an objection /b to this suggestion from a i baraita /i : One b may not derive benefit /b from b the /b dried b manure and the /b fresh b dung /b of offerings of the most sacred order found b in the /b Temple b courtyard /b i ab initio /i , b but /b if one derived benefit from them he is b not /b liable for b misusing /b them; b and /b the b money /b received from b their /b sale b will /b be b allocated for the /b treasury b chamber /b of the Temple.,In light of the suggested distinction between blood and milk, the Gemara asks: b Why /b is the dung not subject to the i halakhot /i of misuse? b Here too, /b the animal b cannot exist without dung, /b and therefore the dung should be subject to the i halakhot /i of misuse like blood. The Sages b say /b in response: b How /b can you b compare /b the two cases? In the case of b this dung that comes to /b the animal b from an external /b source, i.e., the food that it ate, b this /b food b goes /b out of the body in the form of dung and b that other /b food b comes /b into the body and takes its place. This description serves b to exclude blood, which is /b part b of /b the animal’s b body /b and is not replaced from an external source.,The Gemara notes: The i baraita /i b teaches /b that one b may not derive benefit /b from the manure and dung i ab initio /i , b but /b if one derived benefit from them he is b not /b liable for b misuse, and /b the b money /b received from b their /b sale b will /b be b allocated for the /b treasury b chamber /b of the Temple. This b supports /b the opinion of b Rabbi Elazar, as Rabbi Elazar said: Wherever the Sages said /b an item is b consecrated and not consecrated, /b as in this case where one may not derive benefit but he is not liable for misuse either, the b money /b received from b its /b sale is b allocated for the /b treasury b chamber /b of the Temple., strong MISHNA: /strong With regard to b the milk of sacrificial /b animals b and the eggs of /b sacrificial b doves, /b one b may not derive benefit /b from them i ab initio /i , b but /b if one derived benefit from them after the fact he is b not /b liable for their b misuse. /b , b In what /b case b is this statement, /b that if one derived benefit from the eggs or milk of sacrificial animals, he is not liable for their misuse, b said? /b It is stated b in /b the case of b sacrificial /b animals offered on the b altar, /b as their eggs and milk are not brought to the altar and therefore they are considered distinct from the offerings themselves. b But /b this is not the i halakha /i b in /b the case of animals that are not sacrificed and are b consecrated /b only b for Temple maintece. /b For example, if one b consecrated a hen /b he is liable for b misusing it and for /b misusing b its egg; /b if one consecrated b a donkey /b he is liable for b misusing it and for /b misusing b its milk, /b as the animal and its milk, and likewise the hen and its eggs, are both consecrated for Temple maintece and are deemed a single unit., strong GEMARA: /strong The mishna teaches that if one derived benefit from the eggs or milk of consecrated animals sacrificed on the altar he is not liable for their misuse. The Gemara asks: b But /b does that mean that in a case of an item that is suitable to be sacrificed b on the altar, if he consecrated it /b with b a sanctity /b that inheres in its b value, /b i.e., to sell it and use the money to buy an offering rather than sacrifice the animal itself, then its eggs or milk are b not subject to /b the i halakhot /i of b misuse? /b Since he does not intend to sacrifice the animal itself, why shouldn’t the prohibition of misuse apply to its milk or its eggs?, b Rav Pappa said: /b The wording of the mishna b is incomplete and this /b is what b it is teaching: In what /b case b is this statement, /b that the milk and eggs of a consecrated animal sacrificed on the altar are not subject to misuse, b said? /b It is said b when he consecrated /b the animal with b inherent sanctity /b to be sacrificed b on the altar. But /b if b he consecrated it /b with b a sanctity /b that inheres in its b value, /b i.e., to sell it and use the money to buy an offering to be sacrificed b on the altar, /b then b it is /b considered b as though he consecrated it for /b the b Temple maintece /b and it is subject to misuse. Therefore, if b one consecrated a hen /b to sell it and use the money to buy an offering he is liable for b misusing it and for /b misusing b its egg; /b if one consecrated b a donkey /b he is liable for b misusing it and for /b misusing b its milk. /b , strong MISHNA: /strong With regard to b any /b consecrated item b that is fit for /b sacrifice on b the altar /b

189. Eusebius of Caesarea, Ecclesiastical History, 5.8.11-5.8.15, 5.24.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •talmud, babylonian, incorporation of nonrabbinic material •minim stories, in the babylonian talmud, satire and irony in Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 92; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 87

5.8.11. Shortly after he adds:For before the Romans had established their empire, while the Macedonians were still holding Asia, Ptolemy, the son of Lagus, being desirous of adorning the library which he had founded in Alexandria with the meritorious writings of all men, requested the people of Jerusalem to have their Scriptures translated into the Greek language. 5.8.12. But, as they were then subject to the Macedonians, they sent to Ptolemy seventy elders, who were the most skilled among them in the Scriptures and in both languages. Thus God accomplished his purpose. 5.8.13. But wishing to try them individually, as he feared lest, by taking counsel together, they might conceal the truth of the Scriptures by their interpretation, he separated them from one another, and commanded all of them to write the same translation. He did this for all the books. 5.8.14. But when they came together in the presence of Ptolemy, and compared their several translations, God was glorified, and the Scriptures were recognized as truly divine. For all of them had rendered the same things in the same words and with the same names from beginning to end, so that the heathen perceived that the Scriptures had been translated by the inspiration of God. 5.8.15. And this was nothing wonderful for God to do, who, in the captivity of the people under Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had returned to their own country after seventy years, afterwards, in the time of Artaxerxes, king of the Persians, inspired Ezra the priest, of the tribe of Levi, to relate all the words of the former prophets, and to restore to the people the legislation of Moses.Such are the words of Irenaeus. 5.24.12. For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night.

190. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 5, 6, 105

20b. רבי חנינא הוא דחכים כולי עלמא לאו חכימי הכי,אמר רבי יוחנן חכמתא דרבי חנינא גרמא לי דלא אחזי דמא מטמינא מטהר מטהרנא מטמא אמר רבי אלעזר ענוותנותא דרבי חנינא גרמא לי דחזאי דמא ומה רבי חנינא דענותן הוא מחית נפשיה לספק וחזי אנא לא אחזי,אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא דאמינא בטבעא לא ידענא בדמא ידענא,למימרא דבטבעא תליא מלתא והא רבה הוא דידע בטבעא ולא ידע בדמא כל שכן קאמר ומה רבה דידע בטבעא לא חזא דמא ואנא אחזי,עולא אקלע לפומבדיתא אייתו לקמיה דמא ולא חזא אמר ומה רבי אלעזר דמרא דארעא דישראל הוה כי מקלע לאתרא דר' יהודה לא חזי דמא אנא אחזי,ואמאי קרו ליה מרא דארעא דישראל דההיא אתתא דאייתא דמא לקמיה דרבי אלעזר הוה יתיב רבי אמי קמיה ארחיה אמר לה האי דם חימוד הוא בתר דנפקה אטפל לה רבי אמי אמרה ליה בעלי היה בדרך וחמדתיו קרי עליה (תהלים כה, יד) סוד ה' ליראיו,אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא הוה יתיב רב עובדיה קמיה ארחיה אמר לה האי דם חימוד הוא אמרה ליה לבריה תא חזי כמה חכימי יהודאי א"ל דלמא כסומא בארובה,הדר שדרה ליה שתין מיני דמא וכולהו אמרינהו ההוא בתרא דם כנים הוה ולא ידע אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי אמרה יהודאי בתווני דלבא יתביתו,אמר רב יהודה מרישא הוה חזינא דמא כיון דאמרה לי אמיה דיצחק ברי האי טיפתא קמייתא לא מייתינן לה קמייהו דרבנן משום דזהימא לא חזינא,בין טמאה לטהורה ודאי חזינא,ילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה הדר אייתא לקמיה דרב יצחק בריה דרב יהודה ודכי לה,והיכי עביד הכי והתניא חכם שטימא אין חברו רשאי לטהר אסר אין חבירו רשאי להתיר,מעיקרא טמויי הוה מטמי לה כיון דא"ל דכל יומא הוה מדכי לי כי האי גונא והאידנא הוא דחש בעיניה דכי לה,ומי מהימני אין והתניא נאמנת אשה לומר כזה ראיתי ואבדתיו,איבעיא להו כזה טיהר איש פלוני חכם מהו,תא שמע נאמנת אשה לומר כזה ראיתי ואבדתיו שאני התם דליתיה לקמה,תא שמע דילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה לקמיה דרב יצחק בריה דרב יהודה ודכי לה והיכי עביד הכי והתניא חכם שטימא אין חבירו רשאי לטהר וכו',ואמרינן טמויי הוה מטמי לה כיון דאמרה ליה דכל יומא מדכי לה כי האי גונא והאידנא הוא דחש בעיניה הדר דכי לה אלמא מהימנא לה,רב יצחק בר יהודה אגמריה סמך,רבי ראה דם בלילה וטימא ראה ביום וטיהר המתין שעה אחת חזר וטימא אמר אוי לי שמא טעיתי,שמא טעיתי ודאי טעה דתניא לא יאמר חכם אילו היה לח היה ודאי טמא,אלא אמר אין לו לדיין אלא מה שעיניו רואות מעיקרא אחזקיה בטמא כיון דחזא לצפרא דאשתני אמר (ליה) ודאי טהור הוה ובלילה הוא דלא אתחזי שפיר כיון דחזא דהדר אשתני אמר האי טמא הוא ומפכח הוא דקא מפכח ואזיל,רבי בדיק לאור הנר רבי ישמעאל ברבי יוסף בדיק ביום המעונן ביני עמודי אמר רב אמי בר שמואל וכולן אין בודקין אותן אלא בין חמה לצל רב נחמן אמר רבה בר אבוה בחמה ובצל ידו,וכמזוג שני חלקים כו' תנא

20b. Rabbi Yishmael, son of Rabbi Yosei, explained: b It is /b only b Rabbi Ḥanina /b who is permitted to examine the blood in this fashion, b as he is wise, /b but b everyone /b else b is not so wise /b that they can successfully perform the examination without water., b Rabbi Yoḥa says: Rabbi Ḥanina’s wisdom causes me not to see blood /b for a halakhic examination. When b I would /b examine blood and b deem /b it b impure, he would deem /b it b pure, /b and when b I would deem /b it b pure, he would deem /b it b impure. /b Conversely, b Rabbi Elazar says: Rabbi Ḥanina’s humility causes me to see blood, /b as I reason to myself: b If Rabbi Ḥanina, who is humble, places himself into /b a situation of b uncertainty and sees /b various types of blood to determine their status, should b I, /b who am not nearly as humble, b not see /b blood for an examination?, b Rabbi Zeira says: The /b complex b nature /b of the residents b of Babylonia causes me not to see blood /b for a halakhic examination, b as I say /b to myself: Even matters b involving the /b complex b nature /b of people b I do not know; /b can I then claim that b I know /b about matters b of blood? /b ,The Gemara asks: b Is this to say that /b the b matter /b of the appearance of blood b is dependent on the nature /b of people, i.e., that it changes in accordance with their nature? b But Rabba is /b an example of someone b who knew about the /b complex b nature /b of the people of Babylonia, b and /b yet b he did not know /b how to distinguish between different types b of blood. /b The Gemara answers: Rabbi Zeira took this factor into account and b said /b to himself: b All the more so; if Rabba, who knew about the /b complex b nature /b of these people, nevertheless b would not see blood, /b should b I, /b who am unknowledgeable about the nature of these people, b see /b blood for examination?,The Gemara relates that b Ulla happened /b to come b to Pumbedita, /b where b they brought blood before him /b for an examination, b but he would not see /b it, as b he said: If Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom, b when he would happen /b to come b to the locale of Rabbi Yehuda, he would not see blood, shall I see blood /b here?,The Gemara asks: b And why would they call /b Rabbi Elazar b the master of Eretz Yisrael /b in wisdom? The Gemara explains that there was an incident b involving a certain woman who brought blood before Rabbi Elazar /b for examination, and b Rabbi Ami was sitting before him. /b Rabbi Ami observed that Rabbi Elazar b smelled /b the blood and b said to /b the woman: b This is blood of desire, /b i.e., your desire for your husband caused you to emit this blood, and it is not the blood of menstruation. b After /b the woman b left /b Rabbi Elazar’s presence, b Rabbi Ami caught up with her /b and inquired into the circumstances of her case. b She said to him: My husband was /b absent b on a journey, and I desired him. /b Rabbi Ami b read /b the following verse b about /b Rabbi Elazar: b “The counsel of the Lord is with those who fear Him; /b and His covet, to make them know it” (Psalms 25:14), i.e., God reveals secret matters to those who fear Him.,The Gemara further relates that b Ifera Hurmiz, the mother of King Shapur, sent blood before Rava /b for examination, as she sought to convert and was practicing the i halakhot /i of menstruation. At that time b Rav Ovadya was sitting before /b Rava. Rav Ovadya observed that Rava b smelled /b the blood and later b said to /b the woman: b This is blood of desire. She said to her son: Come /b and b see how wise the Jews /b are, as Rava is correct. Her son b said to her: Perhaps /b Rava was b like a blind man /b who escapes b from a chimney, /b i.e., it was a lucky guess.,Ifera Hurmiz b then sent /b Rava b sixty /b different types of b blood, /b some impure and others pure, b and /b with regard to b all of them /b Rava accurately b told her /b their origin. The Gemara adds: b That last /b sample of blood sent by Ifera Hurmiz b was blood of lice, and /b Rava b did not know /b what it was. He received b support /b in this b matter /b in the form of heavenly guidance, as he unwittingly b sent her /b as a gift b a comb for killing lice. She said /b in exclamation: b Jews, you /b must b dwell in the chamber of /b people’s b hearts. /b ,§ The Gemara cites more statements of the Sages with regard to the examination of blood. b Rav Yehuda says: At first I would see blood, /b i.e., perform examinations of blood, but I changed my conduct b when the mother of my son Yitzḥak, /b i.e., my wife, b said to me /b that she acts as follows: With regard to b this first drop /b of blood that I see, b I do not bring it before the Sages, because it is not pristine /b blood, i.e., other substances are mixed with it. After hearing this, I decided b I /b would b no /b longer b see /b blood, as it is possible that the first drop, which I do not get to see, was impure.,Rav Yehuda continues: But with regard to the examination of blood that a woman who gave birth emitted after the completion of her days of purity, i.e., at least forty days after giving birth to a male, or eighty after giving birth to a female (see Leviticus, chapter 12), in order to determine b whether she is ritually impure or pure, I certainly see /b this blood and determine her status based on its color. This blood is clean, as the woman has been bleeding for a long period of time.,§ The Gemara relates that b Yalta, /b Rav Naḥman’s wife, b brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure. She then brought /b it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. /b ,The Gemara asks: b But how could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure; /b if one halakhic authority b deemed /b a matter b prohibited, another /b halakhic authority b is not allowed to deem /b it b permitted? /b ,The Gemara explains that b initially /b Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when /b Yalta b said to him: Every day /b that I bring blood b of this kind /b of color to Rabba bar bar Ḥana b he deems me pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b Upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b deemed her pure. /b ,The Gemara asks: b But /b are people b deemed credible /b to present claims such as the one presented by Yalta? The Gemara answers: b Yes; and /b likewise b it is taught /b in a i baraita /i : b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it /b before it could be examined., b A dilemma was raised before /b the Sages: If a woman states to her friend who showed her blood: My blood, which has an appearance b like this, so-and-so, the halakhic authority, deemed /b it b pure, what is /b the i halakha /i ? Is she deemed credible concerning its status?,The Gemara suggests: b Come /b and b hear /b a resolution to this dilemma from the i baraita /i cited above: b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it. /b This demonstrates that a woman may issue claims of this kind. The Gemara rejects this proof: b There /b it b is different, as /b in that case the blood b is not before her, /b and therefore the Sages were lenient. But here, the woman’s friend can take her blood to a halakhic authority for examination.,The Gemara further suggests: b Come /b and b hear /b the incident cited above, b as Yalta brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure; /b she then brought it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. And /b the Gemara asked: b How could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure? /b , b And we say /b in response that initially Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when she said to him that every day /b that she brings blood b of this kind /b of color to Rabba bar bar Ḥana b he deems her pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b The Gemara summarizes: The conclusion of the story was that upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b then deemed her pure. Evidently, /b when a woman issues claims with regard to blood that is presented, b we deem her /b claims b credible. /b ,The Gemara answers: That incident does not provide proof, as b Rav Yitzḥak, son of Rav Yehuda, relied on his studies /b in his lenient ruling. At first, he was reluctant to issue his ruling, in deference to Rabba bar bar Ḥana, who had said the blood was impure. But when he heard Yalta’s explanation he deemed the blood pure, as he had originally thought. Therefore, there is no proof from there that a woman’s statements of this kind are accepted.,§ The Gemara further relates: b Rabbi /b Yehuda HaNasi once b saw /b a woman’s b blood at night and deemed /b it b impure. He /b again b saw /b that blood b in the day, /b after it had dried, b and deemed /b it b pure. /b He b waited one hour /b and then b deemed /b it b impure again. /b It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then b said: Woe is me! Perhaps I erred /b by declaring the blood impure, as based on its color it should be pure.,The Gemara questions this statement: b Perhaps I erred? He certainly erred, as it is taught /b in a i baraita /i that b a halakhic authority may not say: If /b the blood b were moist it would certainly have been impure, /b and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.,The Gemara explains that the incident did not unfold as initially assumed. b Rather, /b Rabbi Yehuda HaNasi examined the blood three times, as he b said: A judge has only what his eyes see /b as the basis for his ruling. b Initially, /b Rabbi Yehuda HaNasi b established the presumptive status /b of the blood b as ritually impure, /b but b when he saw in the morning that /b its color had b changed, he said: It was definitely pure /b last night as well, b and only /b because it was b at night /b I thought that it was impure, b because it could not be seen well. /b Subsequently, b when he saw /b after a short while b that /b its color b again changed, /b Rabbi Yehuda HaNasi b said: This /b blood b is impure, and it is gradually becoming lighter /b as its color fades.,With regard to the manner in which the Sages would examine blood, the Gemara relates that b Rabbi /b Yehuda HaNasi b would examine /b blood b by candlelight. Rabbi Yishmael, son of Rabbi Yosef, would examine /b blood b between the pillars /b of the study hall even b on a cloudy day, /b despite the fact that it was not very light there. b Rav Ami bar Shmuel says: And /b in b all these /b cases, b one examines /b blood b only between sunlight and shade. Rav Naḥman /b says that b Rabba bar Avuh says: /b One stands b in /b a place lit by the b sun, and /b he conducts the examination b under the shadow of his hand, /b i.e., he places his hand over the blood. In this manner the color of the blood can be best discerned.,§ The mishna states: b And /b what is the color that is b like diluted /b wine that is impure? It is specifically when the dilution consists of b two parts /b water and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael. The Sages b taught /b in a i baraita /i :

191. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 103

9b. מתני' דלא כי האי תנא דתניא רבי נתן אומר בש"א נדור ונזיר וב"ה אומרים נדור ואין נזיר ב"ש סברי לה כר"מ וכר' יהודה וב"ה סברי לה כרבי יוסי,לישנא אחרינא אמרי לה רבי נתן אומר בית שמאי אומרים נדור ואינו נזיר ובית הלל אומרים לא נדור ולא נזיר ב"ש כרבי יהודה וב"ה כר"ש,תנן התם האומר הרי עלי מנחה להביא מן השעורים יביא מן החיטים קמח יביא סולת שלא בשמן ולבונה יביאנה בשמן ולבונה חצי עשרון יביא עשרון שלם עשרון ומחצה יביא שנים ר"ש פוטר שלא התנדב כדרך המתנדבים,מאן תנא דכי אמר הרי עלי מנחה מן השעורים מביא מן החיטים אמר חזקיה במחלוקת שנויה וב"ש היא לאו אמרי ב"ש כי אמר מן הגרוגרות ומן הדבילה הוי נזיר הכי נמי כי אמר מן השעורין מביא מן החיטים,ורבי יוחנן אמר אפילו תימא דברי הכל באומר אילו הייתי יודע שאין נודרין כך לא נדרתי כך אלא כך,אמר חזקיה לא שנו אלא שאמר מן השעורים אבל אמר מן העדשים לא מייתי ולא כלום,מכדי חזקיה כמאן מוקים לה למתני' כבית שמאי והא עדשים לגבי מנחה כגרוגרות לגבי נזיר דמו וקאמרי בית שמאי הוי נזיר הדר ביה חזקיה,ואמאי הדר ביה אמר רבא מתני' קשיתיה מאי איריא דתני מן השעורים ליתני מן העדשים אלא סבר חזקיה כי קאמרי ב"ש התם כרבי יהודה,ורבי יוחנן אמר אפילו מן העדשים והא רבי יוחנן הוא דאמר באומר אילו הייתי יודע שאין נודרין כך לא נדרתי כך אלא כך לדבריו דחזקיה הוא דקאמר,את מ"ט קא הדרת בך משום דלא קתני מן העדשים דלמא לא מיבעיא קאמר לא מיבעי' כי אמר מעדשים דמייתי מנחה מעלייתא דאיכא למימר מיהדר הוא דהדר ביה ותפוס לשון ראשון אלא כי אמר מן השעורין ודאי דהכי קאמר אי קדשה כמנחת העומר

9b. § The Gemara comments: b The mishna is not in accordance with /b the opinion of b this i tanna /i . As it is taught /b in a i baraita /i : b Rabbi Natan says /b that if one says: I am hereby a nazirite and therefore will refrain from dried figs, b Beit Shammai say: /b He has rendered dried figs b forbidden /b to himself b by a vow, and /b he is also b a nazirite; and Beit Hillel say: /b He has rendered dried figs b forbidden /b to himself b by a vow, but /b he is b not a nazirite. /b According to Rabbi Natan, b Beit Shammai hold in accordance with /b the opinion of b Rabbi Meir /b that a person does not utter statements for naught and that he becomes a nazirite as soon as he says: I am hereby a nazirite; b and /b he explains the opinion of Beit Shammai b as Rabbi Yehuda /b does, i.e., that one in this situation has vowed that dried figs are forbidden to him, since the rest of his statement also has significance. b And Beit Hillel hold in accordance with /b the opinion of b Rabbi Yosei /b that one is held to the conclusion of his statement, and he has therefore vowed that dried figs are forbidden to him., b Some say a different version /b of the i baraita /i : b Rabbi Natan says /b that b Beit Shammai say: /b He has rendered dried figs b forbidden /b to himself b by a vow and he is not a nazirite; and Beit Hillel say: /b He has b not /b rendered dried figs b forbidden /b to himself b by a vow, and /b he is b not a nazirite. /b According to this version, the opinion of b Beit Shammai is as Rabbi Yehuda /b explained in the mishna, b and Beit Hillel hold in accordance with /b the opinion of b Rabbi Shimon, /b who maintains that a donation not performed in the manner typical of donors is not a donation.,§ The Gemara discusses a case mentioned earlier. b We learned /b in a mishna b there /b ( i Menaḥot /i 103a): With regard to b one who says: It is /b incumbent b upon me to bring a meal-offering from barley, /b since voluntary meal-offerings are made only with wheat b he must bring /b a meal-offering b from wheat. /b If one vows to bring a meal-offering from b flour, /b since a standard meal-offering is made from fine flour b he must bring /b one from b fine flour. /b If one vows to bring a meal-offering b without oil and frankincense, he must bring it with oil and frankincense, /b in accordance with the i halakha /i . If one vows to bring a meal-offering with b half of a tenth /b of an ephah of fine flour, b he must bring /b a meal-offering with b a full tenth, /b since a meal-offering cannot have less than one-tenth of an ephah of flour. If one vows to bring a meal-offering with b a tenth and a half, he brings two /b units of a tenth of an ephah in his meal-offering. Since half of one-tenth of an ephah is the minimum, his vow is increased to two full tenths. b Rabbi Shimon exempts /b him entirely in all these cases, b as he did not donate in the manner /b typical b of donors. /b ,The Gemara asks: b Who /b is the i tanna /i who b taught that when one said: It is /b incumbent b upon me /b to bring b a meal-offering from barley, he brings /b a meal-offering b from wheat? Ḥizkiyya said /b that this i halakha /i b is taught as a dispute /b between i tanna’im /i , b and it is /b the opinion of b Beit Shammai. /b He explains: b Didn’t Beit Shammai say that when one said: /b I am hereby a nazirite and therefore will refrain b from dried figs and from cakes of dried figs, he is a nazirite, /b indicating that he is held to only the first part of his statement, and the conflicting details are ignored? b So too, when he said /b that he will bring a meal-offering b from barley, he brings /b it b from wheat, /b and the same analysis applies to the other cases listed in this mishna., b And Rabbi Yoḥa said: You /b can b even say /b that b all, /b including Beit Hillel, b agree /b with the opinion of the Rabbis of the mishna, as the mishna may be stated b with regard to one who /b later b says, /b to clarify his earlier statement: b Had I known that one cannot vow in this manner, /b that one cannot bring a voluntary meal-offering from barley, b I would not have vowed that way, only this way, /b to bring a meal-offering from wheat. Mentioning barley was an error on his part rather than a condition, and he actually meant to bring a standard meal-offering. In this case even Beit Hillel, who maintain in the mishna here that there is no vow at all, deem him liable to bring a proper meal-offering.,With regard to this ruling b Ḥizkiyya says: They taught /b that he must bring a meal-offering from wheat b only if he said /b that he will bring a meal-offering b from barley. But /b if b he said /b he will bring a meal-offering b from lentils, he does not bring anything. /b The difference is that the meal-offerings of the i omer /i and of a i sota /i are made from barley, so if he said: From barley, he may have mistakenly believed that a voluntary meal-offering can be prepared from barley as well. As everyone knows that no meal-offering is made from lentils, his statement demonstrates that he never intended to bring a meal-offering.,The Gemara asks: b Now /b consider, b in accordance with whose /b opinion b does Ḥizkiyya establish the mishna /b in i Menaḥot /i ? It is b in accordance with /b the opinion of b Beit Shammai. But lentils relative to a meal-offering are comparable to dried figs relative to a nazirite, /b as everyone is likewise aware that one cannot be a nazirite and therefore refrain from figs, b and /b yet b Beit Shammai say he is a nazirite. /b Why not say that one who vows to bring a meal-offering from lentils is obligated to bring a standard meal-offering? The Gemara answers: b Ḥizkiyya retracted from it /b and no longer holds that the mishna in i Menaḥot /i is in accordance with the opinion of Beit Shammai.,The Gemara asks: b And why did he /b in fact b retract from it? Rava said: /b The b mishna caused him difficulty /b and demonstrated his error. If the mishna is in accordance with Beit Shammai’s opinion with regard to a nazirite, b why does /b the i tanna /i b specifically teach /b the case of one who says that he will bring a meal-offering b from barley? Let him teach /b a greater novelty, i.e., that even one who vowed to bring a meal-offering b from lentils /b is obligated to bring a meal-offering made from wheat. b Rather, Ḥizkiyya holds /b that b when Beit Shammai stated /b their opinion b there, /b i.e., in the mishna with regard to a nazirite, their intention was b as /b explained by b Rabbi Yehuda, /b that one’s statement is interpreted to be meaningful and it can have the meaning of creating a vow that dried figs are forbidden to him. In the case of the meal-offering, even they agree that since one’s vow has no meaning, as there cannot be a meal-offering made of lentils, no vow takes effect., b And Rabbi Yoḥa said: Even /b one who vowed to bring a meal-offering b from lentils /b must bring a meal-offering from wheat. The Gemara asks: b But Rabbi Yoḥa is he who said /b that the mishna is referring to a case of one b who says: Had I known that one cannot vow in this manner, I would not have vowed that way, only this way? /b In the case of the lentils, it is not reasonable to say that he erred in thinking that one may vow to bring a meal-offering from lentils. The Gemara answers: b He stated /b this ruling b in accordance with the statement of Ḥizkiyya. /b Rabbi Yoḥa was not stating his own opinion; he was challenging the ruling of Ḥizkiyya.,The Gemara explains his challenge: b What is the reason you retracted /b your earlier opinion that the mishna is in accordance with the opinion of Beit Shammai? You did so b because it does not teach: From lentils. /b That is not conclusive, as b perhaps it is speaking /b utilizing the style of: b It is not necessary, /b as follows: b It is not necessary /b to say that b when one says: /b It is incumbent upon me to bring a meal-offering b from lentils, that he brings a proper meal-offering /b of wheat. In that situation b it can be said /b that by saying: From lentils, b he is retracting /b his first statement and now wants to rescind his vow. b And /b yet Beit Shammai hold that he is b held to the first /b part of his b statement, /b and they do not allow the rescinding of a vow of consecration. b But if he said: /b It is incumbent upon me to bring a meal-offering b from barley, /b since it is possible to explain that b certainly this is what he said: If /b this meal-offering that I have vowed to bring from barley b is consecrated like the i omer /i meal-offering, /b

192. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 137

21a. אלא מעתה (דברים כה, ח) ועמד ואמר לא חפצתי לקחתה ה"נ והא תניא בין יושב בין עומד בין מוטה,א"ל התם לא כתיב ויעמד ויאמר הכא כתיב ויקם ויקרע,אמר רמי בר חמא מנין לקריעה שהיא מעומד שנאמר (איוב א, כ) ויקם איוב ויקרע דלמא מילתא יתירתא הוא דעבד דאי לא תימא הכי (איוב א, כ) ויגז את ראשו ה"נ,אלא מהכא (שמואל ב יג, לא) ויקם המלך ויקרע את בגדיו ודלמא מילתא יתירתא עביד דאי לא תימא הכי (שמואל ב יג, לא) וישכב ארצה ה"נ,והתניא ישב על גבי מטה על גבי כסא על גבי אודייני (גדולה ע"ג קרקע מכולן) לא יצא ידי חובתו וא"ר יוחנן שלא קיים כפיית המטה,א"ל כעין ארצה,ת"ר (ואלו) דברים שאבל אסור בהן אסור במלאכה וברחיצה ובסיכה ובתשמיש המטה ובנעילת הסנדל ואסור לקרות בתורה ובנביאים ובכתובים ולשנות במשנה במדרש ובהלכות ובהש"ס ובאגדות ואם היו רבים צריכין לו אינו נמנע ומעשה ומת בנו של ר' יוסי בציפורי ונכנס לבית המדרש ודרש כל היום כולו,רבה בר בר חנה איתרעא ביה מילתא סבר דלא למיפק לפירקא א"ל ר' חנינא אם היו רבים צריכין לו אינו נמנע סבר לאוקמי אמורא עליה א"ל רב תניא ובלבד שלא יעמיד תורגמן,ואלא היכי עביד כי הא דתניא מעשה ומת בנו של ר' יהודה בר אילעאי ונכנס לבית המדרש ונכנס ר' חנניה בן עקביא וישב בצדו ולחש הוא לר' חנניה בן עקביא ור' חנניה בן עקביא לתורגמן ותורגמן השמיע לרבים,ת"ר אבל ג' ימים הראשונים אסור להניח תפילין משלישי ואילך ושלישי בכלל מותר להניח תפילין ואם באו פנים חדשות אינו חולץ דברי ר"א ר' יהושע אומר אבל ב' ימים הראשונים אסור להניח תפילין משני ושני בכלל מותר להניח תפילין ואם באו פנים חדשות חולץ,אמר רב מתנה מאי טעמא דר"א דכתיב (דברים לד, ח) ויתמו ימי בכי אבל משה אמר רב עינא מ"ט דר' יהושע דכתיב (עמוס ח, י) ואחריתה כיום מר,ורבי יהושע נמי הא כתיב ויתמו ימי וגו' אמר לך שאני משה דתקיף אבליה ור"א נמי הא כתיב ואחריתה כיום מר עיקר מרירא חד יומא הוא,אמר עולא הלכה כר"א בחליצה והלכה כר' יהושע בהנחה,איבעיא להו בשני לעולא חולץ או אינו חולץ,ת"ש אמר עולא חולץ ומניח אפי' מאה פעמים תניא נמי הכי יהודה בן תימא אומר חולץ ומניח אפי' מאה פעמים,רבא אמר כיון שהניח שוב אינו חולץ והא רבא הוא דאמר הלכה כתנא דידן דאמר שלשה

21a. Rav Ashi challenged him: b However, if /b that is b so, /b one should be required to stand while performing the ritual through which the brother-in-law frees the i yevama /i of her levirate bonds [ i ḥalitza /i ], as the verse states: b “And if he stands and he says: I do not wish to take her” /b (Deuteronomy 25:8). b Here /b must he b also /b stand for the ceremony? b But isn’t it taught /b in a i baraita /i that i ḥalitza /i may be performed b whether /b the man is b sitting, or standing, or reclining? /b , b He said to him: There, /b in the case of i ḥalitza /i , b it is not written: And he will stand and he will say, /b which would imply an obligation to stand; whereas b here, /b in the case of rending, b it is written: “Then /b Job b arose, and rent /b his coat” (Job 1:20)., b Rami bar Ḥama said: From where /b is it derived b that rending must be /b performed while b standing? As it is stated: “Then Job arose, and rent /b his coat” (Job 1:20). The Gemara asks: b Perhaps he did something extra /b beyond what is required, and actually there is no obligation to stand; b as, if you do not say /b that he did more than what was required of him, then how do you explain the continuation of the verse: b “And he shaved his head” /b (Job 1:20)? Is every mourner required to act in b this /b manner b also /b and shave his head?,The Gemara concludes: b Rather, /b this source must be rejected, and instead the i halakha /i is derived b from here, /b the verse that describes David’s mourning over his son: b “Then the king arose, and rent his garments” /b (II Samuel 13:31). The Gemara asks: But b perhaps he /b too b did something extra /b beyond what is required, and he was not actually obligated to stand; b as, if you do not say /b that he did more than what was required of him, then how do you explain the continuation of the verse: b “And he lay on the earth” /b (II Samuel 13:31)? Is every mourner required to act in b this /b manner b also? /b , b But isn’t it taught /b in a i baraita /i : If a mourner b sat on a bed, on a chair, on a large mortar [ i udyanei /i ], or on the ground, he does not fulfill his obligation through any of them. And Rabbi Yoḥa said: /b This is b because he did not fulfill /b his obligation to b overturn his bed, /b even if he lay on the ground. This indicates that there is no requirement whatsoever to lie on the ground.,Ameimar b said to /b Rav Ashi: The verse does not mean that David actually lay on the ground. Rather, it was b as if /b he were b on the ground, /b since he overturned his bed and brought it closer to the ground. If this is the case, then Ameimar acted correctly, and a mourner should rend his garments while standing.,§ b The Sages taught: These are the activities that a mourner is prohibited from /b engaging b in: He is prohibited from working, and from bathing, and from anointing /b himself with oil, b and from engaging in sexual relations, and from wearing shoes. And he is prohibited from reading in the Torah, and in the Prophets, and in the Writings, and from studying in the Mishna, in the midrash, and in the i halakhot /i , and in the Talmud, and in the i aggadot /i . But if the public needs him /b to teach them these things, b he need not refrain /b from doing so. b There was an incident that the son of Rabbi Yosei died in Tzippori, and /b Rabbi Yosei b entered the study hall and expounded /b there b for the entire day. /b ,It was related that b a calamity, /b i.e., a death in the family, once b befell Rabba bar bar Ḥana, /b and b he thought not to go out to /b deliver b his exposition. Rabbi Ḥanina said to him: /b Is it not taught that b if the public needs him /b to teach them these things, b one need not refrain /b from doing so? b He /b then b thought to place an interpreter alongside him, /b who would sound his words to the public, as was normally done for such an exposition. b Rav said to him: It is taught /b in a i baraita /i similarly: b Provided that he does not place the disseminator /b alongside him.,The Gemara asks: b But how, /b then, should he b act /b so that he can be heard? The Gemara answers: It is b like that which is taught /b in a i baraita /i : There was b an incident and the son of Rabbi Yehuda bar Ilai died, and /b Rabbi Yehuda b entered the study hall. And Rabbi Ḥaya ben Akavya /b entered after him and b sat by his side. /b Rabbi Yehuda bar Ilai then b whispered /b his lecture b to Rabbi Ḥaya ben Akavya, and Rabbi Ḥaya ben Akavya /b whispered it b to the disseminator, and the disseminator sounded to the public /b what had been told to him. In this way, it became known that Rabbi Yehuda bar Ilai was in mourning.,§ b The Sages taught /b the following i baraita /i : For b the first three days, a mourner is prohibited from donning phylacteries. From the third /b day b and on, and including the third /b day, b he is permitted to don phylacteries. And if new faces, /b i.e., people who had not yet come to console him, b come, he need not remove /b them, although these people may falsely conclude that he had also donned phylacteries during the first two days of his mourning; this is b the statement of Rabbi Eliezer. Rabbi Yehoshua says: For the first two days, a mourner is prohibited from donning /b phylacteries. b From the second /b day, b and including the second /b day, b he is permitted to wear /b phylacteries. b But if new faces come in /b to console him, b he must remove /b his phylacteries., b Rav Mattana said: What is the reason of Rabbi Eliezer? As it is written: “And the days of weeping and mourning for Moses ended” /b (Deuteronomy 34:8). The plural term “days” implies a minimum of two, and it indicates that the main portion of the mourning period is the first two full days. b Rav Eina said: What is the reason of Rabbi Yehoshua? As it is written: /b “And I will make it as the mourning for an only son, b and its end as a bitter day” /b (Amos 8:10), i.e., a single “day.”,The Gemara asks: b But also /b for b Rabbi Yehoshua, isn’t it written /b in the Torah: b “And the days /b of weeping and mourning for Moses b ended,” /b thereby implying that this period lasts for two days? The Gemara answers: He could have b said to you /b that b Moses was different, because the mourning for him was more intense, /b and the people mourned for him longer than usual. The Gemara asks: b But also /b for b Rabbi Eliezer, isn’t it written /b in the Torah: b “And its end as a bitter day”? /b The Gemara answers: He could have said to you that b the main bitterness is /b only b one day, /b but the severity of the mourning lasts for two days., b Ulla said: The i halakha /i is in accordance with /b the opinion of b Rabbi Eliezer with regard to /b the b removal /b of phylacteries. A mourner need not remove them when new people come in to console him. b And the i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua with regard to the donning /b of phylacteries, and so a mourner may already don phylacteries on the second day., b A dilemma was raised before /b the scholars: b According /b to b Ulla, /b who rules in accordance with Rabbi Yehoshua that a mourner may don phylacteries b on /b his second b day /b of mourning, is the mourner required to b remove /b them if new people arrive on that day, b or /b is he b not /b required to b remove /b them?,The Gemara answers: b Come /b and b hear /b what b Ulla said /b explicitly: b One removes /b his phylacteries when new people come to console him, b and he dons /b them again when they leave, b even /b if he must don and remove them b a hundred times. This is also taught /b in a i baraita /i : b Yehuda ben Teima says: He removes /b his phylacteries b and dons /b them again, b even /b if he must do so b a hundred times. /b , b Rava said: Once he dons /b his phylacteries, b he does not remove /b them b again. /b The Gemara asks: b But wasn’t it Rava /b himself who b said: The i halakha /i is in accordance with /b the opinion of b the i tanna /i /b of b our /b mishna, who b said /b that the most serious period of mourning is b three /b days? How then does he rule in accordance with the i baraita /i that a mourner may don phylacteries during these days?

193. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 3, 4, 12, 23, 25, 187, 190

87a. b the flour- /b like white scum that floats on the surface, b nor from /b the wine at b bottom of /b the cask b due to the sediment /b that collects there. b Rather, one brings from /b the wine in b its middle third. /b , b How does /b the Temple treasurer b inspect /b the wine to determine that it is from the middle of the cask? b The treasurer sits /b alongside the cask b and /b has b the /b measuring b reed in his hand. /b The spigot is opened and the wine begins to flow. When he sees that the wine emerging b draws /b with it b chalk /b -like scum b [ i hagir /i ], he /b immediately b knocks with the reed /b to indicate that the spigot should be closed., b Rabbi Yosei, son of Rabbi Yehuda, says: /b Wine b in which there is flour- /b like white scum is b unfit /b for libations, b as it is stated /b with regard to animal offerings: b “Unblemished they shall be for you…and their meal offering /b shall be fine flour mixed with b oil…unblemished they shall be for you, and their libations” /b (Numbers 28:19–20, 31). This indicates that animal offerings, meal offerings, and libations must all be brought from flawless products. Therefore, the presence of flour-like white scum in wine renders it unfit., strong GEMARA: /strong The mishna teaches: b One may not bring /b libations from b sweet /b wine, b nor /b from b boiled /b wine, b nor /b from wine produced from b smoked /b grapes, b and if one did bring /b a libation from such wine, it is b not valid. /b The Gemara asks: b But doesn’t the first clause teach: One may not bring libations from sweet wine made from sun-dried grapes, but if one did bring /b a libation from such wine it is b valid? /b How can one clause teach that a libation of one type of sweet wine is valid, and the other clause teach that a libation of another type of sweet wine is not valid?, b Ravina said: /b The text of the mishna is corrupt. To correct it, b combine /b the two clauses into one b and teach /b with regard to all the wines mentioned that they are unfit to be used for libations. b Rav Ashi said: /b The text of the mishna is correct. The reason for the difference between the two wines is that b the sweetness /b of grapes sweetended b by the sun is not objectionable, /b so libations of wine made from such grapes are valid, while b sweetness /b that results from the sugars b of the fruit /b itself b is objectionable, /b so libations of wine made from such grapes are not valid.,§ The mishna teaches: b One may not bring /b wine b aged /b for one year; this is b the statement of Rabbi /b Yehuda HaNasi, b but the Rabbis deem it valid. /b The Gemara provides the source for Rabbi Yehuda HaNasi’s ruling. b Rabbi Ḥizkiyya said: What is the reasoning of Rabbi /b Yehuda HaNasi? b The verse states /b with regard to the libations that accompany the New Moon offering: “And their libations: Half a i hin /i for a bull, a third of a i hin /i for a ram, and a quarter of a i hin /i b for a lamb, of wine” /b (Numbers 28:14). The juxtaposition of the terms lamb and wine teaches that b just as a lamb /b is fit to be used as an offering only if brought b in its /b first b year, so too wine /b is fit to be used as a libation only if it is b in its /b first b year. /b ,The Gemara ask: b If /b so, take the analogy further and conclude that b just as /b if one offers b a lamb in /b its b second year, /b it is b not valid, so too /b a libation of b wine in /b its b second year /b is b not valid. And if you would say /b that this is b indeed /b the i halakha /i , that is difficult: b But isn’t it taught /b in a i baraita /i that b wine in /b its b second year may not be brought /b i ab initio /i , but b if one did bring it /b as a libation, it is b valid? /b That i baraita /i certainly expresses the opinion of Rabbi Yehuda HaNasi, as b whom did you hear who said /b that aged wine b may not be brought? /b Only b Rabbi /b Yehuda HaNasi, who explicitly states this opinion in the mishna. b And yet he says /b in the i baraita /i : b If one did bring /b a libation of aged wine, it is b valid. /b According to Rabbi Ḥizkiyya’s explanation of Rabbi Yehuda HaNasi’s opinion, such an opinion is illogical., b Rather, Rava said: This is the reasoning of Rabbi /b Yehuda HaNasi: b As it is written /b in the verse exhorting a person not to be enticed by fine wines: b “Look not upon the wine when it is red” /b (Proverbs 23:31). Evidently, the redness of wine is indicative of its quality. After a year, wine begins to lose its redness and so it should not be used, i ab initio /i . Nevertheless, it is still of a sufficient quality to be acceptable, after the fact.,§ The mishna teaches: b One may not bring /b wine produced from b grapes suspended /b on stakes or trees; rather, one brings wine produced from grapes at foot height and from vineyards that are cultivated. The definition of vineyards that are cultivated is clarified in a i baraita /i that b taught: Vineyards that are cultivated twice a year. /b This is done by hoeing the earth underneath the vines.,The Gemara relates the efficacy of cultivating the land twice a year: b Rav Yosef had a tract /b of land b that was /b used b an orchard [ i depardeisa /i ] /b to b which he /b used to b give an extra hoeing, and /b consequently b it produced wine /b of such superior quality that when preparing the wine for drinking it required b a dilution using twice /b the amount b of water /b than that which is usually used to dilute wine.,§ The mishna teaches: When people produced wine for libations b they would not collect /b the wine b into large barrels, /b as it causes the wine to spoil; rather, it would be placed in small casks. The Sages b taught /b in a i baraita /i : The b casks /b referred to by the mishna are b flasks /b that are made in b Lod and /b that b are medium-sized. /b ,The Gemara adds another i halakha /i : When storing casks containing wine for libations, b they should not be placed in twos, /b i.e., one atop the other, but b rather singly, /b i.e., each one should be placed separately.,§ The mishna teaches: b How does /b the Temple treasurer b inspect /b wine to determine that it is from the middle of the cask? The b treasurer sits /b alongside the cask b and /b has b the /b measuring b reed in his hand. /b The spigot is opened and the wine begins to flow. If he sees that the wine emerging b draws /b with it b chalk /b -like scum, b he /b immediately b knocks with the reed /b to indicate that the spigot should be closed. The precise point at which he knocks is clarified in a i baraita /i that b taught: /b If the wine b draws /b with it b chalk /b -like scum, which comes b from the sediment, he knocks with the reed. /b ,The Gemara challenges: Why does the treasurer knock with the reed; b let him /b simply b speak. /b The Gemara explains: This b supports /b the opinion b of Rabbi Yoḥa, as Rabbi Yoḥa said: Just as speech is beneficial to the /b incense b spices, so is speech detrimental to wine, /b and so the treasurer avoids speaking.,§ The mishna teaches: b Rabbi Yosei, son of Rabbi Yehuda, says: /b Wine in which there is flour-like white scum is unfit for libations. b Rabbi Yoḥa raises a dilemma /b concerning such wine: If b one consecrated it /b to be used as a libation, b what is /b the i halakha /i with regard to whether b he should be flogged for /b consecrating b it due to /b the prohibition against consecrating b a flawed /b item as an offering? Does one say that b since it /b is b unfit, it is comparable to a blemished /b animal? b Or perhaps, /b the prohibition to consecrate b a flawed /b item b applies only to an animal. /b The Gemara concludes: The dilemma b shall stand /b unresolved.,§ Having discussed which flours, oils, and wine are fit to be offered in the Temple, the Gemara considers which animals are of sufficient quality to be used as offerings. b The Sages taught /b in a i baraita /i : The choicest b rams /b are those b from Moab; /b the choicest b lambs /b are those b from Hebron; /b the choicest b calves /b are those b from Sharon; /b and the choicest b fledglings, /b i.e., doves and pigeons, are those b from the King’s Mountain. /b , b Rabbi Yehuda says: One should bring lambs whose height is like their width, /b i.e., they are so robust that they are as wide as they are tall. b Rava bar Rav Sheila said: What is the reason of Rabbi Yehuda? As it is written: /b “And He will give the rain for your seed, with which you sow the ground, and bread of the produce of the ground, and it shall be fat and bountiful; b your cattle shall graze in wide pastures [ i kar nirḥav /i ] on that day” /b (Isaiah 30:23). The word “ i kar /i ” can also mean a lamb, and “ i nirḥav /i ” means wide. Accordingly, Rabbi Yehuda interprets this verse, on a homiletical level, to be alluding to robust sheep.,The chapter concludes by quoting an additional prophecy of Isaiah concerning the rebuilding of Eretz Yisrael: It b is written: “I have set watchmen upon your walls, Jerusalem; they shall never be silent day nor night; those who remind the Lord, take no rest” /b (Isaiah 62:6). This is referring to the angels appointed by God to bring the redemption. The Gemara asks: b What /b do these watchmen b say /b to remind the Lord? b This /b is what b Rava bar Rav Sheila said: /b They recite the verse: b “You will arise and have compassion upon Zion; /b for it is time to be gracious to her, for the appointed time has come” (Psalms 102:14)., b Rav Naḥman bar Yitzḥak says: /b They recite the verse: b “The Lord builds up Jerusalem, /b He gathers togeth

Tiresias: The Ancient Mediterranean Religions Source Database