1. Hebrew Bible, Ecclesiastes, 8.10 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 198 | 8.10. "And so I saw the wicked buried, and they entered into their rest; but they that had done right went away from the holy place, and were forgotten in the city; this also is vanity.", |
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2. Anon., Testament of Levi, 17.9-17.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 198 | 17.9. Therefore shall they be taken captive and become a prey, and their land and their substance shall be destroyed. |
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| 3. Dead Sea Scrolls, Damascus Covenant, 6.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197 |
| 4. Dead Sea Scrolls, Pesher On Habakkuk, 8.6-8.13, 12.9-12.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 198 |
| 5. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197 |
| 6. Dead Sea Scrolls, Temple Scroll, 57.19-57.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197 |
7. New Testament, Matthew, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, condemnation of, in widow’s mite tale Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 191| 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, | 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, |
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8. New Testament, Mark, 12.38-12.40, 13.1-13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, condemnation of, in widow’s mite tale Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 189, 192| 12.38. Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν Βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς 12.39. καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, 12.40. οἱ κατέσθοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται περισσότερον κρίμα. 13.1. Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί. 13.2. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ . | 12.38. In his teaching he said to them, "Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces, 12.39. and the best seats in the synagogues, and the best places at feasts: 12.40. those who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation." 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!" 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down." |
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9. New Testament, Luke, 18.10-18.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, condemnation of, in widow’s mite tale Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 191| 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. 18.13. ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. | 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.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' |
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10. Mishnah, Shekalim, 6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, condemnation of, in widow’s mite tale Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 191| 6.5. "שְׁלשָׁה עָשָׂר שׁוֹפָרוֹת הָיוּ בַּמִּקְדָּשׁ, וְכָתוּב עֲלֵיהֶם, תִּקְלִין חַדְתִין וְתִקְלִין עַתִּיקִין, קִנִּין וְגוֹזְלֵי עוֹלָה, עֵצִים, וּלְבוֹנָה, זָהָב לַכַּפֹּרֶת. שִׁשָּׁה, לִנְדָבָה. תִּקְלִין חַדְתִּין, שֶׁבְּכָל שָׁנָה וְשָׁנָה. עַתִּיקִין, מִי שֶׁלֹּא שָׁקַל אֶשְׁתָּקַד, שׁוֹקֵל לְשָׁנָה הַבָּאָה. קִנִּין, הֵם תּוֹרִים. וְגוֹזְלֵי עוֹלָה, הֵן בְּנֵי יוֹנָה. וְכֻלָּן עוֹלוֹת, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, קִנִּין, אֶחָד חַטָאת וְאֶחָד עוֹלָה. וְגוֹזְלֵי עוֹלָה, כֻּלָּן עוֹלוֹת:", | 6.5. "There were thirteen chests in the Temple and on them was inscribed [respectively]:“new shekels”;“New shekels” those for each year; “old shekels”;“Old shekels” whoever has not paid his shekel in the past year may pay it in the coming year; “bird-offerings”;“Bird-offerings” these are turtle-doves; “young pigeons for burnt-offerings”;“Young pigeons for burnt-offerings” these are young pigeons. “wood”; “frankincense”; “gold for the kapporet”; and on six, “freewill offerings”. Both [these two chests] are for burnt-offerings, the words of Rabbi Judah. But the sages say: “bird-offerings” one [half] is for sin-offerings and the other [half] for burnt-offerings, but “young pigeons for burnt-offerings” all goes to burnt-offerings.", |
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11. Mishnah, Demai, 6.3-6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197| 6.3. "כֹּהֵן וְלֵוִי שֶׁקִּבְּלוּ שָׂדֶה מִיִּשְׂרָאֵל, כְּשֵׁם שֶׁחוֹלְקִין בַּחֻלִּין כָּךְ חוֹלְקִין בַּתְּרוּמָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַמַּעַשְׂרוֹת שֶׁלָּהֶן, שֶׁעַל מְנָת כֵּן בָּאוּ:", 6.4. "יִשְׂרָאֵל שֶׁקִּבֵּל מִכֹּהֵן וּמִלֵּוִי, הַמַּעַשְׂרוֹת לַבְּעָלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַקַּרְתָּנִי שֶׁקִּבֵּל שָׂדֶה מִירוּשַׁלְמִי, מַעֲשֵׂר שֵׁנִי שֶׁל יְרוּשַׁלְמִי. וַחֲכָמִים אוֹמְרִים, יָכוֹל הוּא הַקַּרְתָּנִי לַעֲלוֹת וּלְאָכְלוֹ בִירוּשָׁלָיִם:", 6.5. "הַמְקַבֵּל זֵיתִים לְשֶׁמֶן, כְּשֵׁם שֶׁחוֹלְקִין בַּחֻלִּין כָּךְ חוֹלְקִין בַּתְּרוּמָה. רַבִּי יְהוּדָה אוֹמֵר, יִשְׂרָאֵל שֶׁקִּבֵּל מִכֹּהֵן וּמִלֵּוִי זֵיתִים לְשֶׁמֶן לְמַחֲצִית שָׂכָר, הַמַּעַשְׂרוֹת לַבְּעָלִים:", | 6.3. "A priest or a Levite who rented a field from an Israelite [for a share in the produce], just as they divide the non-sacred produce, so they divide the terumah. Rabbi Eliezer says: the tithes belong to them (the tets), for they entered the field with this expectation.", 6.4. "If an Israelite rented a field from a priest or from a Levite [for a share in the produce] the tithes belong to the owners [of the field]. Rabbi Ishmael says: if a city dweller [from outside of Jerusalem] rented a field from a Jerusalemite, the second tithe belongs to the inhabitant of Jerusalem. But the sages say: the city dweller may go up and eat the second tithe in Jerusalem.", 6.5. "[An Israelite] who rents olive trees [from a priest or a Levite] for [a share in the] oil: just as they divide the non-sacred produce, so they divide the terumah. Rabbi Judah says: an Israelite who rented [olive trees] from a priest or a levite for the oil for a share of half the profit, the tithes belong to the owner.", |
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12. Tosefta, Demai, 7.1-7.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197| 7.1. "ישראל שקבל שדה מישראל וכהן מכהן ולוי מלוי חולקין ביניהם ישראל וכהן שקבל שדה מלוי או ישראל ולוי שקבל שדה מכהן רשאין להתנות ביניהן שהמעשר לאמצע.", 7.1. "כהן שמכר שדה לישראל ע\"מ שהמעשרות שלו לעולם ומת אין [לו] במעשרות על מנת שמעשרות [לבני] ומת מעשרות לבנים על מנת שהמעשרות שלי כל זמן ששדה לפניך מכרה לאחר אע\"פ שחזרה ולקחה ממנו אין לו במעשרות כלום.", 7.2. "ישראל שקבל שדה מכהן תרומה לכהן מעשר ראשון ומעשר שני חולקין ביניהם קבל שדה מלוי מעשר ראשון תרומה ומעשר שני חולקים ביניהן לוי שקבל שדה מכהן תרומה לכהן ומעשר ראשון ומעשר שני חולקין ביניהן כהן שקבל שדה מלוי מעשר ראשון ללוי תרומה ומעשר שני חולקין ביניהם ישראל שקבל שדה מכהן אמר לו על מנת שהמעשר שלי על מנת שהמעשרות שלך על מנת שהמעשרות שלי ושלך [אסור] כהן שקבל שדה מישראל על מנת שהמעשרות שלי [מותר] על מנת שהמעשרות שלך [אסור] על מנת שהמעשרות שלי ושלך אם קבל עליו כדרך המקבלים מותר ואם לאו אסור.", 7.3. "ישראל שקבל שדה [מכהן אמר ע\"מ שאטול את המעשרות ואתנם לפלוני אסור ישראל שקבל שדה מכהן אמר על מנת שאטול אני ואתה ונותנם לפלוני מותר] כהן ולוי ששכרו ושחכרו מכהן ומלוי המעשרות לשוכר ולחוכר.", 7.4. "כהן ולוי [שמכרו] פירות שדה [לישראל] במחובר לקרקע מעשרות שלהן בתלוש מן הקרקע עד שלא מירחו מעשרות שלהן משמירחו מעשרות שלו מפריש תרומה ומעשר ונותן לכהן והשאר שלו.", 7.5. "[מכר הוא להן] פירות עד שלא מירחו מעשרות הרי אלו שלו משמירחו מעשרות הרי אלו שלהן מפריש תרומה [ותרומת מעשר] ונותנן לכל כהן שירצה.", 7.6. "ישראל שקבל מעות מכהן ליקח בהן פירות למחצית שכר אמר לו פחתו או הותירו הרי הן שלי מעשרות שלך [אסור] כהן שקבל מעות [מישראל] ליקח בהן פירות למחצית שכר אמר לו פחתו או הותירו הרי הן [שלי מעשרות שלך] אם נתן לו שכרו מותר ואם לאו אסור.", 7.7. "ישראל שקבל שדה מכהן תרומה לכהן מכרה לישראל חולקין ביניהם קבל שדה מישראל חולקין ביניהן מכרה לכהן חולקין קבל שדה מבת ישראל חולקין ביניהן נשאת לכהן חולקין ביניהן קבל שדה מבת כהן תרומה לבת כהן נשאת לישראל חולקין ביניהן נתארמלה או נתגרשה חזרה לתחלתה.", 7.8. "פרתו של כהן שהיתה שומא אצל ישראל וילדה בכור הבכור לכהן דברי רבי יהודה וחכ\"א הבכור לשניהן אמר להן רבי יהודה אי אתם מודים בפירות שדה שהן שלו אמרו לו שדה גופה שלו ופרה גופה לשניהן אף פרה אם היתה גופה שלו בכור לכהן.", 7.9. "הנותן שדהו בקבלה לכותי [ולנכרי ולמי שאינו נאמן על המעשרות] אע\"פ שאינו רשאי לעשות כן אע\"פ שלא בא לעונת המעשרות צריך לעשר על ידו משבאו לעונת מעשר הנותן שדהו בקבלה לעם הארץ עד שלא באו לעונת המעשרות צריך לעשר על ידו משבאו לעונת המעשרות [אין] צריך לעשר [על ידו] כיצד הוא עושה עומד על הגורן ונוטל ואינו חושש [למה] שאכלו שאין אחריות לרמאין.", 7.11. "ישראל שקבל שדה מכהן אמר לו ע\"מ שהמעשרות שלי ארבע או חמש שנים מותר לעולם אסור שאין כהן עושה כהן וכן בן לוי שהיה חייב מעות לישראל לא יהא גובה מאחרים ומפריש עליו שאין לוי עושה לוי.", 7.12. "מפריש ישראל בין ברשות לוי בין ברשות עני ועושה חשבון באחרונה דברי רבי מאיר ר' יהודה ור' יוסי ור' שמעון אוסרין אלא אם כן נותן לו [עישור].", 7.13. "כהן שמכר שדה לישראל אמר לו על מנת שהמעשרות שלי ארבע וחמש שנים אין רשאי ליטע כרם ולזורעה [חטים] ולעשותה שדה קנים לעולם רשאי ליטעה כרם ולזורעה [חטים] ולעשותה שדה קנים.", | |
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13. Josephus Flavius, Jewish War, 2.175-2.177 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, condemnation of, in widow’s mite tale Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 192 | 2.175. 4. After this he raised another disturbance, by expending that sacred treasure which is called Corban upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the multitude had great indignation; and when Pilate was come to Jerusalem, they came about his tribunal, and made a clamor at it. 2.176. Now when he was apprised aforehand of this disturbance, he mixed his own soldiers in their armor with the multitude, and ordered them to conceal themselves under the habits of private men, and not indeed to use their swords, but with their staves to beat those that made the clamor. He then gave the signal from his tribunal (to do as he had bidden them). 2.177. Now the Jews were so sadly beaten, that many of them perished by the stripes they received, and many of them perished as trodden to death by themselves; by which means the multitude was astonished at the calamity of those that were slain, and held their peace. |
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14. Josephus Flavius, Against Apion, 2.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197 | 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p |
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| 15. Palestinian Talmud, Hallah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 198 |
16. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197| 35b. מיתיבי (יחזקאל מד, יט) ולבשו בגדים אחרים ולא יקדשו את העם בבגדיהם,מאי לאו אחרים חשובין מהן לא אחרים פחותים מהן,תני רב הונא בר יהודה ואמרי לה רב שמואל בר יהודה אחר שכלתה עבודת ציבור כהן שעשתה לו אמו כתונת לובשה ועובד בה עבודת יחיד ובלבד שימסרנה לציבור פשיטא,מהו דתימא ניחוש שמא לא ימסרנה יפה יפה קמ"ל אמרו עליו על רבי ישמעאל בן פאבי שעשתה לו אמו כתונת של מאה מנה ולובשה ועובד בה עבודת יחיד ומסרה לציבור,אמרו עליו על ר' אלעזר בן חרסום שעשתה לו אמו כתונת משתי ריבוא ולא הניחוהו אחיו הכהנים ללובשה מפני שנראה כערום ומי מתחזי והאמר מר חוטן כפול ששה אמר אביי כחמרא במזגא,ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל,אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון,אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת,עשיר אומרים לו מפני מה לא עסקת בתורה אם אומר עשיר הייתי וטרוד הייתי בנכסי אומרים לו כלום עשיר היית יותר מרבי אלעזר אמרו עליו על רבי אלעזר בן חרסום שהניח לו אביו אלף עיירות ביבשה וכנגדן אלף ספינות בים ובכל יום ויום נוטל נאד של קמח על כתיפו ומהלך מעיר לעיר וממדינה למדינה ללמוד תורה,פעם אחת מצאוהו עבדיו ועשו בו אנגריא אמר להן בבקשה מכם הניחוני ואלך ללמוד תורה אמרו לו חיי רבי אלעזר בן חרסום שאין מניחין אותך ומימיו לא הלך וראה אותן אלא יושב ועוסק בתורה כל היום וכל הלילה,רשע אומרים לו מפני מה לא עסקת בתורה אם אמר נאה הייתי וטרוד ביצרי הייתי אומרים לו כלום נאה היית מיוסף אמרו עליו על יוסף הצדיק בכל יום ויום היתה אשת פוטיפר משדלתו בדברים בגדים שלבשה לו שחרית לא לבשה לו ערבית בגדים שלבשה לו ערבית לא לבשה לו שחרית,אמרה לו השמע לי אמר לה לאו אמרה לו הריני חובשתך בבית האסורין אמר לה (תהלים קמו, ז) ה' מתיר אסורים הריני כופפת קומתך (תהלים קמו, ח) ה' זוקף כפופים הריני מסמא את עיניך (תהלים קמו, ח) ה' פוקח עורים נתנה לו אלף ככרי כסף לשמוע אליה לשכב אצלה להיות עמה ולא רצה לשמוע אליה,לשכב אצלה בעוה"ז להיות עמה לעוה"ב נמצא הלל מחייב את העניים רבי אלעזר בן חרסום מחייב את העשירים יוסף מחייב את הרשעים, big strongמתני׳ /strong /big בא לו אצל פרו ופרו היה עומד בין האולם ולמזבח ראשו לדרום ופניו למערב והכהן עומד במזרח ופניו למערב וסומך שתי ידיו עליו ומתודה,וכך היה אומר אנא השם עויתי פשעתי חטאתי לפניך אני וביתי אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי ככתוב בתורת משה עבדך (ויקרא טז, ל) כי ביום הזה יכפר וגו' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד | 35b. b The Gemara raises an objection. /b It is stated: “And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within” (Ezekiel 44:17). This verse is referring to the Yom Kippur service, as during the year the High Priest performed the service in eight priestly vestments made partially of wool. Two verses later the prophet says: “And when they go forth into the outer court, into the outer court to the people, they shall remove their garments in which they serve, and lay them in the sacred chambers, b and they shall put on other garments, so that they do not sanctify the people with their garments” /b (Ezekiel 44:19).,The Gemara infers: b What, doesn’t “other” /b mean b more important than /b the first set of linen garments? The Gemara rejects this: b No, /b although b “other” /b means different garments, it means garments b inferior to them, /b the first set of linen garments. The High Priest does not don a second set of garments to effect atonement; rather, he dons them in deference to God to remove the spoon and the coal pan from the Holy of Holies., b Rav Huna bar Yehuda, and some say Rav Shmuel bar Yehuda, taught: After the public service concluded, a priest whose mother had made him /b a priestly b tunic /b may b wear it and perform an individual service /b while wearing b it, /b such as removal of the spoon and the coal pan, which is not a service in and of itself, b provided he transfers it to /b the possession of b the public. /b All services performed by the priest must be performed while he is wearing sacred garments owned by the public, as all the Temple vessels are. The Gemara asks: This is b obvious; /b once he transfers it to the possession of the public, it is Temple property like any other vessel that an individual donates to the Temple. What is novel in this statement?,The Gemara answers: b Lest you say /b that the concern is that since he is the one wearing it b perhaps /b he will intend to retain ownership b and will not transfer it wholeheartedly; /b therefore, b it teaches us /b that if he transfers possession to the public, that is not a concern. Apropos this i halakha /i , the Gemara relates: b They said about /b the High Priest b Rabbi Yishmael ben Pabi that his mother made him a tunic worth one hundred i maneh /i . He donned it and performed an individual service and transferred /b possession of it b to the public. /b ,And similarly, b they said about /b the High Priest b Rabbi Elazar ben Ḥarsum that his mother made him a tunic /b worth b twenty thousand /b dinars, b but his fellow priests did not allow him to wear it because /b it was transparent and b he appeared as /b one who is b naked. /b The Gemara asks: b And could /b he b be seen /b through a garment made to the specifications of the priestly vestments? b Didn’t the Master say: The threads /b of the priestly vestments b were six-fold? /b Since the clothes were woven from threads that thick, his body could not have been seen through them. b Abaye said: It is like wine in /b a thick b glass /b cup. His flesh could not actually be seen, but since it was very fine linen, it was somewhat translucent and his skin color was discernible.,§ Apropos the great wealth of Rabbi Elazar ben Ḥarsum, the Gemara cites that which b the Sages taught: A poor /b person, b and a wealthy /b person, b and a wicked /b person b come to /b face b judgment /b before the Heavenly court for their conduct in this world. b To the poor /b person, the members of the court b say: Why did you not engage in Torah? If he /b rationalizes his conduct b and says: I was poor and preoccupied with /b earning enough to pay for b my sustece /b and that is why I did not engage in Torah study, b they say to him: Were you any poorer than Hillel, /b who was wretchedly poor and nevertheless attempted to study Torah?, b They said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of which /b he spent b for his sustece and the sustece of the members of his family. One time he did not find /b employment b to earn /b a wage, b and the guard of the study hall did not allow him to enter. He ascended /b to the roof, b suspended /b himself, b and sat at the edge of the skylight in order to hear the words /b of the Torah b of the living God from the mouths of Shemaya and Avtalyon, /b the spiritual leaders of that generation.,The Sages continued and b said: That day was Shabbat eve and it was the /b winter b season of Tevet, and snow fell upon him from the sky. When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every day /b at this hour b the /b study b hall /b is already b bright /b from the sunlight streaming through the skylight, b and today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They ascended and found him /b covered with b snow three cubits high. They extricated him /b from the snow, b and they washed him and smeared /b oil b on him, and they sat him opposite the bonfire /b to warm him. b They said: This /b man b is worthy /b for us b to desecrate Shabbat for him. /b Saving a life overrides Shabbat in any case; however, this great man is especially deserving. Clearly, poverty is no excuse for the failure to attempt to study Torah.,And if b a wealthy /b man comes before the heavenly court, the members of the court b say to him: Why did you not engage in Torah? If he says: I was wealthy and preoccupied with /b managing b my possessions, they say to him: Were you any wealthier than Rabbi Elazar, /b who was exceedingly wealthy and nevertheless studied Torah? b They said about Rabbi Elazar ben Ḥarsum that his father left him /b an inheritance of b one thousand villages on land, and corresponding to them, one thousand ships at sea. And each and every day he takes /b a leather b jug of flour on his shoulder and walks from city to city and from state to state to study Torah /b from the Torah scholars in each of those places., b One time /b as he passed through the villages in his estate and b his servants found him, /b did not recognize him, b and, /b thinking he was a resident of the town, b they pressed him into service [ i angarya /i ] /b for the master of the estate. b He said to them: I beseech you; let me be and I will go study Torah. They said: /b We swear b by the life of Rabbi Elazar ben Ḥarsum that /b we b will not let you be. /b The Gemara comments: b And in all his days, he never went and saw /b all his possessions and his property; b rather, /b he would b sit and engage in /b the study of b Torah all day and all night. /b ,And if a wicked man comes to judgment, the members of the court b say to him: Why did you not engage in Torah? If he said: I was handsome and preoccupied with my /b evil b inclination, /b as I had many temptations, b they say to him: Were you any more handsome than Joseph, /b who did not neglect Torah despite his beauty? b They said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words. /b In addition, b the clothes that she wore to /b entice b him in the morning, she did not wear to /b entice b him in the evening. The clothes that she wore to /b entice b him in the evening, she did not wear to /b entice b him in the morning /b of the next day.,One day b she said to him: Submit to me /b and have relations with me. br b He said to her: No. /b br b She said to him: I will incarcerate you in the prison. He said to her: /b I do not fear you, as it is stated: b “God releases prisoners” /b (Psalms 146:7). br b She said to him: I will /b cause you to be b bent over /b with suffering. br He said: b “God straightens those who are bent over” /b (Psalms 146:8). br She said b I will blind your eyes. /b br He said to her b “God opens the eyes of the blind” /b (Psalms 146:8). br b She gave him a thousand talents of silver to submit to her, “to lie with her and be with her” /b (Genesis 39:10), b and he refused. /b ,The Gemara elaborates: Had he submitted to her b to lie with her in this world, /b it would have been decreed in Heaven that he would b be with her in the World-to-Come. /b Therefore, he refused. b Consequently, Hillel obligates the poor /b to study Torah, b Rabbi Elazar ben Ḥarsum obligates the wealthy, /b and b Joseph obligates the wicked. /b For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah., strong MISHNA: /strong The High Priest b comes /b and stands b next to his bull, and his bull was standing between the Entrance Hall and the altar /b with b its head /b facing b to the south and its face to the west. And the priest stands to the east /b of the bull, b and his face /b points b to the west. And /b the priest b places his two hands on /b the bull b and confesses. /b , b And this is what he would say /b in his confession: b Please, God, I have sinned, I have done wrong, /b and b I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made /b for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). b And /b the priests and the people who were in the courtyard b respond after he /b recites the name of God: b Blessed be the name of His glorious kingdom forever and all time. /b |
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17. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197| 62a. תנא הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשרות,רבי ורבי יוסי בר רבי יהודה איקלעו לההוא אתרא בזמן שהוקפלו רוב המקצועות רבי הוה קא אכיל רבי יוסי בר ר' יהודה לא אכיל אתא מרהון אמר להו אמאי לא אכלי רבנן הוקפלו רוב המקצועות הוא ואף על פי כן לא אכיל ר' יוסי בר ר' יהודה קסבר משום סניות מילתא הוא דקאמר הדין גברא,רבי חמא בר רבי חנינא איקלע לההוא אתרא בזמן שהוקפלו רוב המקצועות הוה קאכיל יהיב לשמעיה לא אכיל אמר ליה אכול כך אמר לי רבי ישמעאל בר רבי יוסי משום אביו הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשר,ר' טרפון אשכחיה ההוא גברא בזמן שהוקפלו המקצועות דקאכיל אחתיה בשקא ושקליה ואמטייה למשדיה בנהרא אמר לו אוי לו לטרפון שזה הורגו שמע ההוא גברא שבקיה וערק אמר רבי אבהו משום ר' חנניה בן גמליאל כל ימיו של אותו צדיק היה מצטער על דבר זה אמר אוי לי שנשתמשתי בכתרה של תורה,ואמר רבה בר בר חנה אמר ר' יוחנן כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשצר שנשתמש בכלי קודש שנעשו כלי חול שנאמר (יחזקאל ז, כב) ובאו בה פריצים וחיללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב (דניאל ה, ל) בה בליליא קטיל בלשצר המשתמש בכתרה של תורה שהוא חי וקיים לעולם על אחת כמה וכמה,ורבי טרפון כיון דכי אכיל דהוקפלו רוב המקצועות הוה אמאי צעריה ההוא גברא משום דההוא הוו גנבי ליה ענבי כולה שתא וכיון דאשכחיה לר' טרפון סבר היינו דגנבן אי הכי אמאי ציער נפשיה משום דרבי טרפון עשיר גדול הוה והוה ליה לפייסו בדמים,תניא (דברים ל, כ) לאהבה את ה' אלהיך לשמוע בקולו ולדבקה בו שלא יאמר אדם אקרא שיקראוני חכם אשנה שיקראוני רבי אשנן שאהיה זקן ואשב בישיבה,אלא למד מאהבה וסוף הכבוד לבא שנאמר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (משלי ג, יז) דרכיה דרכי נועם ואומר (משלי ג, יח) עץ חיים היא למחזיקים בה ותומכיה מאושר,רבי אליעזר בר ר' צדוק אומר עשה דברים לשם פעלם ודבר בהם לשמם אל תעשם עטרה להתגדל בהם ואל תעשם קורדום להיות עודר בו וקל וחומר ומה בלשצר שלא נשתמש אלא בכלי קדש שנעשו כלי חול נעקר מן העולם המשתמש בכתרה של תורה על אחת כמה וכמה,אמר רבא שרי ליה לאיניש לאודועי נפשיה באתרא דלא ידעי ליה דכתיב (מלכים א יח, יב) ועבדך ירא את ה' מנעוריו אלא קשיא דר' טרפון דעשיר גדול היה והוה ליה לפייסיה בדמים,רבא רמי כתיב ועבדך ירא את ה' מנעוריו וכתיב (משלי כז, ב) יהללך זר ולא פיך הא באתרא דידעי ליה הא באתרא דלא ידעי ליה,אמר רבא שרי ליה לצורבא מרבנן למימר צורבא מרבנן אנא שרו לי תיגראי ברישא דכתיב (שמואל ב ח, יח) ובני דוד כהנים היו מה כהן נוטל בראש אף תלמיד חכם נוטל בראש וכהן מנא לן דכתיב (ויקרא כא, ח) וקדשתו כי את לחם (ה') אלהיך הוא מקריב ותנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה | 62a. The Sages b taught: /b If b most of the knives have been set aside, /b the figs left in the field b are permitted with regard to /b the laws of b stealing and are exempt from tithes, /b since their owners presumably do not want them and the figs are therefore considered ownerless property.,The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi /b Yehuda HaNasi b ate /b the figs left in the field, but b Rabbi Yosei bar Rabbi Yehuda did not eat. The owner /b of the field b came /b and b said to them: Why are the Sages not eating? It is /b now the period when b most of the knives have been set aside. /b The Gemara notes: b But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat, /b since b he thought /b that it was only b due to embarrassment over the matter /b that b that man said /b his comment, but he did not really mean to declare his figs ownerless.,The Gemara relates another incident: b Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate /b from the figs that were left in the field, but when b he gave /b some b to his attendant /b the latter b did not eat. /b Rabbi Ḥama b said to him: Eat, /b as b Rabbi Yishmael bar Rabbi Yosei said to me the following /b ruling b in the name of his father: /b If b most of the knives have been set aside, /b the figs b are permitted with regard to /b the laws of b stealing and are exempt from the tithe. /b ,The Gemara relates another incident: b A certain man found Rabbi Tarfon eating /b figs from his field b at the time when most of the knives had been set aside. He placed /b Rabbi Tarfon b in a sack, lifted him up, and carried him to throw him into the river. /b Rabbi Tarfon b said to him: Woe to Tarfon, for this /b man b is killing him. /b When b that man heard /b that he was carrying the great Rabbi Tarfon, b he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥaya ben Gamliel: All the days of that righteous man, /b Rabbi Tarfon, b he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, /b as Rabbi Tarfon was only released out of respect for his Torah learning., b And /b with regard to this statement, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Whoever makes use of the crown of Torah is uprooted from the world. /b This can be derived by means of b an i a fortiori /i /b inference: b If Belshazzar, who made use of the sacred /b Temple b vessels, which had /b already b become non-sacred vessels /b by that time, as after their forcible removal from the Temple the vessels lost their sanctity, b as it is stated /b in the verse: b “And robbers shall enter into it, and profane it” /b (Ezekiel 7:22), showing that b once /b the Temple vessels b have been robbed they become non-sacred, was uprooted from the world /b for his actions, b as it is written: “On that night Belshazzar /b the Chaldean king b was killed” /b (Daniel 5:30); b one who makes use of the crown of Torah, which lives and endures forever /b and whose sanctity cannot be removed, b all the more so /b shall he be uprooted.,The Gemara returns to the incident involving Rabbi Tarfon. b And /b in the case of b Rabbi Tarfon, since he was eating /b during the time b when most of the knives had been set aside, why did that man trouble him? /b The Gemara explains: It was b because /b someone b had been stealing grapes from that /b man b all year, and when he found Rabbi Tarfon he thought: This is /b the one b who stole from me /b the entire year. The Gemara asks: b If so, why did Rabbi Tarfon berate himself? /b Clearly he was justified in saving himself. The Gemara answers: b Since Rabbi Tarfon was very wealthy, he should have /b sought b to appease him with money /b in order to save himself, rather than relying on his status as a Torah scholar.,Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It b is taught /b in a i baraita /i : The verse states: b “To love the Lord your God, to listen to His voice, and to cleave to Him” /b (Deuteronomy 30:20). This verse indicates b that a person should not say: I will read /b the written Torah b so that they will call me a Sage; I will study /b Mishna b so that they will call me Rabbi; I will review /b my studies b so that I will be an Elder and will sit in the academy. /b , b Rather, learn out of love, /b as the verse states: “To love the Lord your God.” b And the honor will eventually come /b of its own accord, b as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” /b (Proverbs 7:3), b and it states: “Its ways are ways of pleasantness, /b and all its paths are peace” (Proverbs 3:17), b and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” /b (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness., b Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance, /b not for any ulterior motive, b and speak /b words b of /b Torah b for their own sake. Do not make them a crown with which to become glorified, and do not make them nor make them a dolabra [ i kordom /i ] with which to hoe, /b i.e., do not use Torah study as a means of earning a livelihood. b And /b this is b an i a fortiori /i /b inference: b If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah, /b whose sanctity is permanent, b all the more so /b shall he be uprooted from the world., b Rava said: /b In a time of need, b it is permitted for a person to make himself known in a place where /b people b do not know him. /b The proof is from what Obadiah said to Elijah in order to identify himself, b as it is written: “But I, your servant, have feared the Lord from my youth” /b (I Kings 18:12). The Gemara asks: b But /b this is b difficult /b with regard to the story about b Rabbi Tarfon, /b who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, b as he was very wealthy, and /b therefore b he should have /b sought b to appease him with money. /b , b Rava raises a contradiction: It is written /b that Obadiah spoke highly of himself: b “But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth” /b (Proverbs 27:2). He answers: b This /b verse is referring b to a place where /b people b know him, /b where he should not praise himself, whereas b that /b verse is referring b to a place where /b people b do not know him. /b , b Rava said /b further: b It is permitted for a Torah scholar to say: I am a Torah scholar, /b so b resolve my case first, as it is written: “And the sons of David were priests” /b (II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that b just as a priest takes /b his portion b first, so too, a Torah scholar takes /b his portion b first. And a priest, from where do we /b derive that he takes his portion first? b As it is written: “And you shall sanctify him, for he offers the bread of your God” /b (Leviticus 21:8). b And the school of Rabbi Yishmael taught: /b The phrase b “and you shall sanctify him” /b applies with regard b to every matter of sanctity: /b |
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| 18. Anon., Psalms of Solomon, 1.8, 2.3-2.5, 8.11-8.12, 8.22 Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 198 |
| 19. Palestinian Talmud, TaʿAnit, None Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197, 198 |
| 20. Dead Sea Scrolls, 4Qrule, 1.12 Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197 |
