| 1. Septuagint, Leviticus, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 125 |
| 2. Septuagint, Deuteronomy, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 179 |
| 3. Septuagint, Baruch, 1.8, 1.10, 1.13, 1.14, 1.15-3.8, 1.15, 1.18, 1.19, 1.20, 2.24, 2.26, 10.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 49 |
4. Hebrew Bible, Genesis, 31.2, 34.15, 34.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 187; Schwartz (2008), 2 Maccabees, 484| 31.2. "וַיַּרְא יַעֲקֹב אֶת־פְּנֵי לָבָן וְהִנֵּה אֵינֶנּוּ עִמּוֹ כִּתְמוֹל שִׁלְשׁוֹם׃", 31.2. "וַיִּגְנֹב יַעֲקֹב אֶת־לֵב לָבָן הָאֲרַמִּי עַל־בְּלִי הִגִּיד לוֹ כִּי בֹרֵחַ הוּא׃", 34.15. "אַךְ־בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל־זָכָר׃", 34.22. "אַךְ־בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים לָשֶׁבֶת אִתָּנוּ לִהְיוֹת לְעַם אֶחָד בְּהִמּוֹל לָנוּ כָּל־זָכָר כַּאֲשֶׁר הֵם נִמֹּלִים׃", | 31.2. "And Jacob beheld the countece of Laban, and, behold, it was not toward him as beforetime.", 34.15. "Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;", 34.22. "Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.", |
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5. Hebrew Bible, Malachi, 1.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 29| 1.1. "מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃", 1.1. "מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃", | 1.1. "The burden of the word of the LORD to Israel by Malachi.", |
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6. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 106| 6.8. "הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃", | 6.8. "It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.", |
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7. Hebrew Bible, Job, 4.12, 7.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 125, 187| 4.12. "וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃", 7.7. "זְכֹר כִּי־רוּחַ חַיָּי לֹא־תָשׁוּב עֵינִי לִרְאוֹת טוֹב׃", | 4.12. "Now a word was secretly brought to me, And mine ear received a whisper thereof.", 7.7. "O remember that my life is a breath; Mine eye shall no more see good.", |
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8. Hebrew Bible, Numbers, 1.2, 4.33, 4.35, 4.39, 4.43, 5.5-5.31, 7.5, 7.9, 8.11, 8.24, 18.4, 18.8, 18.19, 18.21, 18.33, 18.1157, 19.9, 30.2-30.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, cult •cult, of jerusalem temple •temple, cult, jerusalem Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37; Schiffman (1983), Testimony and the Penal Code, 68, 112, 119, 120, 125| 1.2. "וַיִּהְיוּ בְנֵי־רְאוּבֵן בְּכֹר יִשְׂרָאֵל תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל־זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא׃", 1.2. "שְׂאוּ אֶת־רֹאשׁ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל־זָכָר לְגֻלְגְּלֹתָם׃", 4.33. "זֹאת עֲבֹדַת מִשְׁפְּחֹת בְּנֵי מְרָרִי לְכָל־עֲבֹדָתָם בְּאֹהֶל מוֹעֵד בְּיַד אִיתָמָר בֶּן־אַהֲרֹן הַכֹּהֵן׃", 4.35. "מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־הַבָּא לַצָּבָא לַעֲבֹדָה בְּאֹהֶל מוֹעֵד׃", 4.39. "מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־הַבָּא לַצָּבָא לַעֲבֹדָה בְּאֹהֶל מוֹעֵד׃", 4.43. "מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־הַבָּא לַצָּבָא לַעֲבֹדָה בְּאֹהֶל מוֹעֵד׃", 5.5. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.6. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא׃", 5.7. "וְהִתְוַדּוּ אֶת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לוֹ׃", 5.8. "וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָיו׃", 5.9. "וְכָל־תְּרוּמָה לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶה׃", 5.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.12. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", 7.5. "כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת׃", 7.5. "קַח מֵאִתָּם וְהָיוּ לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְנָתַתָּה אוֹתָם אֶל־הַלְוִיִּם אִישׁ כְּפִי עֲבֹדָתוֹ׃", 7.9. "וְלִבְנֵי קְהָת לֹא נָתָן כִּי־עֲבֹדַת הַקֹּדֶשׁ עֲלֵהֶם בַּכָּתֵף יִשָּׂאוּ׃", 8.11. "וְהֵנִיף אַהֲרֹן אֶת־הַלְוִיִּם תְּנוּפָה לִפְנֵי יְהוָה מֵאֵת בְּנֵי יִשְׂרָאֵל וְהָיוּ לַעֲבֹד אֶת־עֲבֹדַת יְהוָה׃", 8.24. "זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבוֹא לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד׃", 18.4. "וְנִלְווּ עָלֶיךָ וְשָׁמְרוּ אֶת־מִשְׁמֶרֶת אֹהֶל מוֹעֵד לְכֹל עֲבֹדַת הָאֹהֶל וְזָר לֹא־יִקְרַב אֲלֵיכֶם׃", 18.8. "וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת־מִשְׁמֶרֶת תְּרוּמֹתָי לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה וּלְבָנֶיךָ לְחָק־עוֹלָם׃", 18.19. "כֹּל תְּרוּמֹת הַקֳּדָשִׁים אֲשֶׁר יָרִימוּ בְנֵי־יִשְׂרָאֵל לַיהוָה נָתַתִּי לְךָ וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם בְּרִית מֶלַח עוֹלָם הִוא לִפְנֵי יְהוָה לְךָ וּלְזַרְעֲךָ אִתָּךְ׃", 18.21. "וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 19.9. "וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃", 30.2. "וַיְדַבֵּר מֹשֶׁה אֶל־רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה׃", 30.3. "אִישׁ כִּי־יִדֹּר נֶדֶר לַיהוָה אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה׃", 30.4. "וְאִשָּׁה כִּי־תִדֹּר נֶדֶר לַיהוָה וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ בִּנְעֻרֶיהָ׃", 30.5. "וְשָׁמַע אָבִיהָ אֶת־נִדְרָהּ וֶאֱסָרָהּ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וְהֶחֱרִישׁ לָהּ אָבִיהָ וְקָמוּ כָּל־נְדָרֶיהָ וְכָל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם׃", 30.6. "וְאִם־הֵנִיא אָבִיהָ אֹתָהּ בְּיוֹם שָׁמְעוֹ כָּל־נְדָרֶיהָ וֶאֱסָרֶיהָ אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ לֹא יָקוּם וַיהוָה יִסְלַח־לָהּ כִּי־הֵנִיא אָבִיהָ אֹתָהּ׃", 30.7. "וְאִם־הָיוֹ תִהְיֶה לְאִישׁ וּנְדָרֶיהָ עָלֶיהָ אוֹ מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ׃", 30.8. "וְשָׁמַע אִישָׁהּ בְּיוֹם שָׁמְעוֹ וְהֶחֱרִישׁ לָהּ וְקָמוּ נְדָרֶיהָ וֶאֱסָרֶהָ אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקֻמוּ׃", 30.9. "וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ יָנִיא אוֹתָהּ וְהֵפֵר אֶת־נִדְרָהּ אֲשֶׁר עָלֶיהָ וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וַיהוָה יִסְלַח־לָהּ׃", 30.11. "וְאִם־בֵּית אִישָׁהּ נָדָרָה אוֹ־אָסְרָה אִסָּר עַל־נַפְשָׁהּ בִּשְׁבֻעָה׃", 30.12. "וְשָׁמַע אִישָׁהּ וְהֶחֱרִשׁ לָהּ לֹא הֵנִיא אֹתָהּ וְקָמוּ כָּל־נְדָרֶיהָ וְכָל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם׃", 30.13. "וְאִם־הָפֵר יָפֵר אֹתָם אִישָׁהּ בְּיוֹם שָׁמְעוֹ כָּל־מוֹצָא שְׂפָתֶיהָ לִנְדָרֶיהָ וּלְאִסַּר נַפְשָׁהּ לֹא יָקוּם אִישָׁהּ הֲפֵרָם וַיהוָה יִסְלַח־לָהּ׃", 30.14. "כָּל־נֵדֶר וְכָל־שְׁבֻעַת אִסָּר לְעַנֹּת נָפֶשׁ אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ׃", 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", 30.16. "וְאִם־הָפֵר יָפֵר אֹתָם אַחֲרֵי שָׁמְעוֹ וְנָשָׂא אֶת־עֲוֺנָהּ׃", 30.17. "אֵלֶּה הַחֻקִּים אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה בֵּין אִישׁ לְאִשְׁתּוֹ בֵּין־אָב לְבִתּוֹ בִּנְעֻרֶיהָ בֵּית אָבִיהָ׃", | 1.2. "’Take ye the sum of all the congregation of the children of Israel, by their families, by their fathers’houses, according to the number of names, every male, by their polls;", 4.33. "This is the service of the families of the sons of Merari, according to all their service, in the tent of meeting, under the hand of Ithamar the son of Aaron the priest.’", 4.35. "from thirty years old and upward even unto fifty years old, every one that entered upon the service, for service in the tent of meeting.", 4.39. "from thirty years old and upward even unto fifty years old, every one that entered upon the service, for service in the tent of meeting,", 4.43. "from thirty years old and upward even unto fifty years old, every one that entered upon the service, for service in the tent of meeting,", 5.5. "And the LORD spoke unto Moses, saying:", 5.6. "Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;", 5.7. "then they shall confess their sin which they have done; and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty.", 5.8. "But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD’S, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him.", 5.9. "And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his.", 5.10. "And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.", 5.11. "And the LORD spoke unto Moses, saying:", 5.12. "Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him,", 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 5.14. "and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;", 5.15. "then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.", 5.16. "And the priest shall bring her near, and set her before the LORD.", 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 5.28. "And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.", 5.29. "This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 5.31. "And the man shall be clear from iniquity, and that woman shall bear her iniquity.", 7.5. "’Take it of them, that they may be to do the service of the tent of meeting; and thou shalt give them unto the Levites, to every man according to his service.’", 7.9. "But unto the sons of Kohath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders.", 8.11. "And Aaron shall offer the Levites before the LORD for a wave-offering from the children of Israel, that they may be to do the service of the LORD.", 8.24. "’This is that which pertaineth unto the Levites: from twenty and five years old and upward they shall go in to perform the service in the work of the tent of meeting;", 18.4. "And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you.", 18.8. "And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever.", 18.19. "All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covet of salt before the LORD unto thee and to thy seed with thee.’", 18.21. "And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.", 19.9. "And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin.", 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.", 30.3. "When a man voweth a vow unto the LORD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.", 30.4. "Also when a woman voweth a vow unto the LORD, and bindeth herself by a bond, being in her father’s house, in her youth,", 30.5. "and her father heareth her vow, or her bond wherewith she hath bound her soul, and her father holdeth his peace at her, then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand.", 30.6. "But if her father disallow her in the day that he heareth, none of her vows, or of her bonds wherewith she hath bound her soul, shall stand; and the LORD will forgive her, because her father disallowed her.", 30.7. "And if she be married to a husband, while her vows are upon her, or the clear utterance of her lips, wherewith she hath bound her soul;", 30.8. "and her husband hear it, whatsoever day it be that he heareth it, and hold his peace at her; then her vows shall stand, and her bonds wherewith she hath bound her soul shall stand.", 30.9. "But if her husband disallow her in the day that he heareth it, then he shall make void her vow which is upon her, and the clear utterance of her lips, wherewith she hath bound her soul; and the LORD will forgive her.", 30.10. "But the vow of a widow, or of her that is divorced, even every thing wherewith she hath bound her soul, shall stand against her.", 30.11. "And if a woman vowed in her husband’s house, or bound her soul by a bond with an oath,", 30.12. "and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand.", 30.13. "But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and the LORD will forgive her.", 30.14. "Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.", 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", 30.16. "But if he shall make them null and void after that he hath heard them, then he shall bear her iniquity.", 30.17. "These are the statutes, which the LORD commanded Moses, between a man and his wife, between a father and his daughter, being in her youth, in her father’s house.", |
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9. Hebrew Bible, Proverbs, 15.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •matthew, attitude toward temple cult Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159| 15.8. "זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃", | 15.8. "The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight.", |
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10. Hebrew Bible, Ruth, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 24| 4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", | 4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", |
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11. Hebrew Bible, Hosea, 6.6, 14.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •matthew, attitude toward temple cult •temple, cult, jerusalem Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 165, 167; Schiffman (1983), Testimony and the Penal Code, 106| 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", 14.5. "אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ׃", | 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", 14.5. "I will heal their backsliding, I will love them freely; For Mine anger is turned away from him.", |
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12. Hebrew Bible, Exodus, 12.4, 12.24, 15.3, 22.6, 29.28, 36.1, 36.3, 39.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3, 37; Schiffman (1983), Testimony and the Penal Code, 59, 68, 69, 125| 12.4. "וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃", 12.4. "וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃", 12.24. "וּשְׁמַרְתֶּם אֶת־הַדָּבָר הַזֶּה לְחָק־לְךָ וּלְבָנֶיךָ עַד־עוֹלָם׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 22.6. "כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ כֶּסֶף אוֹ־כֵלִים לִשְׁמֹר וְגֻנַּב מִבֵּית הָאִישׁ אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם שְׁנָיִם׃", 29.28. "וְהָיָה לְאַהֲרֹן וּלְבָנָיו לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל כִּי תְרוּמָה הוּא וּתְרוּמָה יִהְיֶה מֵאֵת בְּנֵי־יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם תְּרוּמָתָם לַיהוָה׃", 36.1. "וַיְחַבֵּר אֶת־חֲמֵשׁ הַיְרִיעֹת אַחַת אֶל־אֶחָת וְחָמֵשׁ יְרִיעֹת חִבַּר אַחַת אֶל־אֶחָת׃", 36.1. "וְעָשָׂה בְצַלְאֵל וְאָהֳלִיאָב וְכֹל אִישׁ חֲכַם־לֵב אֲשֶׁר נָתַן יְהוָה חָכְמָה וּתְבוּנָה בָּהֵמָּה לָדַעַת לַעֲשֹׂת אֶת־כָּל־מְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ לְכֹל אֲשֶׁר־צִוָּה יְהוָה׃", 36.3. "וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה אֵת כָּל־הַתְּרוּמָה אֲשֶׁר הֵבִיאוּ בְּנֵי יִשְׂרָאֵל לִמְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ לַעֲשֹׂת אֹתָהּ וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר׃", 36.3. "וְהָיוּ שְׁמֹנָה קְרָשִׁים וְאַדְנֵיהֶם כֶּסֶף שִׁשָּׁה עָשָׂר אֲדָנִים שְׁנֵי אֲדָנִים שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד׃", 39.32. "וַתֵּכֶל כָּל־עֲבֹדַת מִשְׁכַּן אֹהֶל מוֹעֵד וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ׃", | 12.4. "and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.", 12.24. "And ye shall observe this thing for an ordice to thee and to thy sons for ever.", 15.3. "The LORD is a man of war, The LORD is His name.", 22.6. "If a man deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, he shall pay double.", 29.28. "And it shall be for Aaron and his sons as a due for ever from the children of Israel; for it is a heave-offering; and it shall be a heave-offering from the children of Israel of their sacrifices of peace-offerings, even their heave-offering unto the LORD.", 36.1. "And Bezalel and Oholiab shall work, and every wise-hearted man, in whom the LORD hath put wisdom and understanding to know how to work all the work for the service of the sanctuary, according to all that the LORD hath commanded.’", 36.3. "And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, wherewith to make it. And they brought yet unto him freewill-offerings every morning.", 39.32. "Thus was finished all the work of the tabernacle of the tent of meeting; and the children of Israel did according to all that the LORD commanded Moses, so did they.", |
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13. Hebrew Bible, Esther, 5.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 179| 5.9. "וַיֵּצֵא הָמָן בַּיּוֹם הַהוּא שָׂמֵחַ וְטוֹב לֵב וְכִרְאוֹת הָמָן אֶת־מָרְדֳּכַי בְּשַׁעַר הַמֶּלֶךְ וְלֹא־קָם וְלֹא־זָע מִמֶּנּוּ וַיִּמָּלֵא הָמָן עַל־מָרְדֳּכַי חֵמָה׃", | 5.9. "Then went Haman forth that day joyful and glad of heart; but when Haman saw Mordecai in the king’s gate, that he stood not up, nor moved for him, Haman was filled with wrath against Mordecai.", |
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14. Hebrew Bible, Deuteronomy, 12.27, 22.1-22.3, 28.58, 29.18, 30.9, 31.10-31.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pentateuch, sacrificial and temple cult in •temple, cult, jerusalem •temple, cult •cult, of jerusalem temple Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 67; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 61; Schiffman (1983), Testimony and the Penal Code, 4, 120, 121, 125, 179, 187| 12.27. "וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְדַם־זְבָחֶיךָ יִשָּׁפֵךְ עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַבָּשָׂר תֹּאכֵל׃", 22.1. "לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ׃", 22.1. "לֹא־תַחֲרֹשׁ בְּשׁוֹר־וּבַחֲמֹר יַחְדָּו׃", 22.2. "וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃", 22.2. "וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער [לַנַּעֲרָה׃]", 22.3. "וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃", 28.58. "אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃", 29.18. "וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃", 30.9. "וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃", 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׃", | 12.27. "and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God; and the blood of thy sacrifices shall be poured out against the altar of the LORD thy God, and thou shalt eat the flesh.", 22.1. "Thou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother.", 22.2. "And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him.", 22.3. "And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.", 28.58. "If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;", 29.18. "and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;", 30.9. "And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;", 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.’", |
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15. Hebrew Bible, Leviticus, 5.1, 5.5-5.13, 5.21-5.26, 6.11, 6.15, 7.34, 10.15, 16.17, 19.17, 21.8, 24.9, 24.16, 27.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 206; Schiffman (1983), Testimony and the Penal Code, 12, 35, 40, 68, 112, 114, 119, 120, 125, 129, 134, 194, 204| 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׃", 5.5. "וְהָיָה כִי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ׃", 5.6. "וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃", 5.7. "וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃", 5.8. "וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃", 5.9. "וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃", 5.11. "וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא׃", 5.12. "וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָה וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא׃", 5.13. "וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה׃", 5.21. "נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃", 5.22. "אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃", 5.23. "וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 5.25. "וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃", 5.26. "וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃", 6.11. "כָּל־זָכָר בִּבְנֵי אַהֲרֹן יֹאכֲלֶנָּה חָק־עוֹלָם לְדֹרֹתֵיכֶם מֵאִשֵּׁי יְהוָה כֹּל אֲשֶׁר־יִגַּע בָּהֶם יִקְדָּשׁ׃", 6.15. "וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו יַעֲשֶׂה אֹתָהּ חָק־עוֹלָם לַיהוָה כָּלִיל תָּקְטָר׃", 7.34. "כִּי אֶת־חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה לָקַחְתִּי מֵאֵת בְּנֵי־יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם וָאֶתֵּן אֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל׃", 10.15. "שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ לְהָנִיף תְּנוּפָה לִפְנֵי יְהוָה וְהָיָה לְךָ וּלְבָנֶיךָ אִתְּךָ לְחָק־עוֹלָם כַּאֲשֶׁר צִוָּה יְהוָה׃", 16.17. "וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 21.8. "וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 24.9. "וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃", 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", 27.3. "וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 27.3. "וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃", | 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;", 5.5. "and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;", 5.6. "and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin.", 5.7. "And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering.", 5.8. "And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder.", 5.9. "And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering.", 5.10. "And he shall prepare the second for a burnt-offering, according to the ordice; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven.", 5.11. "But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.", 5.12. "And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering.", 5.13. "And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven; and the remt shall be the priest’s, as the meal-offering.", 5.21. "If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;", 5.22. "or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;", 5.23. "then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 5.25. "And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest.", 5.26. "And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.", 6.11. "Every male among the children of Aaron may eat of it, as a due for ever throughout your generations, from the offerings of the LORD made by fire; whatsoever toucheth them shall be holy.", 6.15. "And the anointed priest that shall be in his stead from among his sons shall offer it, it is a due for ever; it shall be wholly made to smoke unto the LORD.", 7.34. "For the breast of waving and the thigh of heaving have I taken of the children of Israel out of their sacrifices of peace-offerings, and have given them unto Aaron the priest and unto his sons as a due for ever from the children of Israel.", 10.15. "The thigh of heaving and the breast of waving shall they bring with the offerings of the fat made by fire, to wave it for a wave-offering before the LORD; and it shall be thine, and thy sons’with thee, as a due for ever; as the LORD hath commanded.’", 16.17. "And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 21.8. "Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.", 24.9. "And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’", 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", 27.3. "then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary.", |
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16. Hebrew Bible, Isaiah, 10.32, 24.17, 40.1, 54.11-54.12, 57.7-57.8, 61.10, 66.1 (8th 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, 28; Schwartz (2008), 2 Maccabees, 484; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 136; Stuckenbruck (2007), 1 Enoch 91-108, 138| 10.32. "עוֹד הַיּוֹם בְּנֹב לַעֲמֹד יְנֹפֵף יָדוֹ הַר בית־[בַּת־] צִיּוֹן גִּבְעַת יְרוּשָׁלִָם׃", 24.17. "פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃", 40.1. "נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃", 40.1. "הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃", 54.11. "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃", 54.12. "וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃", 57.7. "עַל הַר־גָּבֹהַּ וְנִשָּׂא שַׂמְתְּ מִשְׁכָּבֵךְ גַּם־שָׁם עָלִית לִזְבֹּחַ זָבַח׃", 57.8. "וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃", 66.1. "שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃", 66.1. "כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃", | 10.32. "This very day shall he halt at Nob, Shaking his hand at the mount of the daughter of Zion, The hill of Jerusalem.", 24.17. "Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth.", 40.1. "Comfort ye, comfort ye My people, saith your God.", 54.11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.", 54.12. "And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.", 57.7. "Upon a high and lofty mountain Hast thou set thy bed; Thither also wentest thou up To offer sacrifice.", 57.8. "And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest.", 61.10. "I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.", 66.1. "Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?", |
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17. Hebrew Bible, Jeremiah, 5.22, 23.5-23.6, 27.11-27.12, 33.17-33.22, 34.11-34.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, cult •templejewish temple cult •restoration, temple cult Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 33; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 196; Schiffman (1983), Testimony and the Penal Code, 68| 5.22. "הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃", 23.5. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ׃", 23.6. "בְּיָמָיו תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכֹּן לָבֶטַח וְזֶה־שְּׁמוֹ אֲשֶׁר־יִקְרְאוֹ יְהוָה צִדְקֵנוּ׃", 27.11. "וְהַגּוֹי אֲשֶׁר יָבִיא אֶת־צַוָּארוֹ בְּעֹל מֶלֶךְ־בָּבֶל וַעֲבָדוֹ וְהִנַּחְתִּיו עַל־אַדְמָתוֹ נְאֻם־יְהוָה וַעֲבָדָהּ וְיָשַׁב בָּהּ׃", 27.12. "וְאֶל־צִדְקִיָּה מֶלֶךְ־יְהוּדָה דִּבַּרְתִּי כְּכָל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר הָבִיאוּ אֶת־צַוְּארֵיכֶם בְּעֹל מֶלֶךְ־בָּבֶל וְעִבְדוּ אֹתוֹ וְעַמּוֹ וִחְיוּ׃", 33.17. "כִּי־כֹה אָמַר יְהוָה לֹא־יִכָּרֵת לְדָוִד אִישׁ יֹשֵׁב עַל־כִּסֵּא בֵית־יִשְׂרָאֵל׃", 33.18. "וְלַכֹּהֲנִים הַלְוִיִּם לֹא־יִכָּרֵת אִישׁ מִלְּפָנָי מַעֲלֶה עוֹלָה וּמַקְטִיר מִנְחָה וְעֹשֶׂה־זֶּבַח כָּל־הַיָּמִים׃", 33.19. "וַיְהִי דְּבַר־יְהוָה אֶל־יִרְמְיָהוּ לֵאמוֹר׃", 33.21. "גַּם־בְּרִיתִי תֻפַר אֶת־דָּוִד עַבְדִּי מִהְיוֹת־לוֹ בֵן מֹלֵךְ עַל־כִּסְאוֹ וְאֶת־הַלְוִיִּם הַכֹּהֲנִים מְשָׁרְתָי׃", 33.22. "אֲשֶׁר לֹא־יִסָּפֵר צְבָא הַשָּׁמַיִם וְלֹא יִמַּד חוֹל הַיָּם כֵּן אַרְבֶּה אֶת־זֶרַע דָּוִד עַבְדִּי וְאֶת־הַלְוִיִּם מְשָׁרְתֵי אֹתִי׃", 34.11. "וַיָּשׁוּבוּ אַחֲרֵי־כֵן וַיָּשִׁבוּ אֶת־הָעֲבָדִים וְאֶת־הַשְּׁפָחוֹת אֲשֶׁר שִׁלְּחוּ חָפְשִׁים ויכבישום [וַיִּכְבְּשׁוּם] לַעֲבָדִים וְלִשְׁפָחוֹת׃", 34.12. "וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה לֵאמֹר׃", | 5.22. "Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it.", 23.5. "Behold, the days come, saith the LORD, that I will raise unto David a righteous shoot, and he shall reign as king and prosper, and shall execute justice and righteousness in the land.", 23.6. "In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, the LORD is our righteousness.", 27.11. "But the nation that shall bring their neck under the yoke of the king of Babylon, and serve him, that nation will I let remain in their own land, saith the LORD; and they shall till it, and dwell therein.’", 27.12. "And I spoke to Zedekiah king of Judah according to all these words, saying: ‘Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live.", 33.17. "For thus saith the LORD: There shall not be cut off unto David a man to sit upon the throne of the house of Israel;", 33.18. "neither shall there be cut off unto the priests the Levites a man before Me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually.", 33.19. "And the word of the LORD came unto Jeremiah, saying:", 33.20. "Thus saith the LORD: If ye can break My covet with the day, And My covet with the night, So that there should not be day and night in their season;", 33.21. "Then may also My covet be broken with David My servant, That he should not have a son to reign upon his throne; And with the Levites the priests, My ministers.", 33.22. "As the host of heaven cannot be numbered, Neither the sand of the sea measured; So will I multiply the seed of David My servant, And the Levites that minister unto Me.", 34.11. "but afterwards they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids;", 34.12. "therefore the word of the LORD came to Jeremiah from the LORD, saying:", |
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| 18. Homer, Odyssey, 8.83-8.88 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106 |
| 19. Hebrew Bible, 2 Samuel, 7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •templejewish temple cult Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 196 |
20. Hebrew Bible, 2 Kings, 5.15-5.17, 12.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 187; Schwartz (2008), 2 Maccabees, 204| 5.15. "וַיָּשָׁב אֶל־אִישׁ הָאֱלֹהִים הוּא וְכָל־מַחֲנֵהוּ וַיָּבֹא וַיַּעֲמֹד לְפָנָיו וַיֹּאמֶר הִנֵּה־נָא יָדַעְתִּי כִּי אֵין אֱלֹהִים בְּכָל־הָאָרֶץ כִּי אִם־בְּיִשְׂרָאֵל וְעַתָּה קַח־נָא בְרָכָה מֵאֵת עַבְדֶּךָ׃", 5.16. "וַיֹּאמֶר חַי־יְהוָה אֲשֶׁר־עָמַדְתִּי לְפָנָיו אִם־אֶקָּח וַיִּפְצַר־בּוֹ לָקַחַת וַיְמָאֵן׃", 5.17. "וַיֹּאמֶר נַעֲמָן וָלֹא יֻתַּן־נָא לְעַבְדְּךָ מַשָּׂא צֶמֶד־פְּרָדִים אֲדָמָה כִּי לוֹא־יַעֲשֶׂה עוֹד עַבְדְּךָ עֹלָה וָזֶבַח לֵאלֹהִים אֲחֵרִים כִּי אִם־לַיהוָה׃", 12.9. "וַיֵּאֹתוּ הַכֹּהֲנִים לְבִלְתִּי קְחַת־כֶּסֶף מֵאֵת הָעָם וּלְבִלְתִּי חַזֵּק אֶת־בֶּדֶק הַבָּיִת׃", | 5.15. "And he returned to the man of God, he and all his company, and came, and stood before him; and he said: ‘Behold now, I know that there is no God in all the earth, but in Israel; now therefore, I pray thee, take a present of thy servant.’", 5.16. "But he said: ‘As the LORD liveth, before whom I stand, I will receive none.’ And he urged him to take it; but he refused.", 5.17. "And Naaman said: ‘If not, yet I pray thee let there be given to thy servant two mules’burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the LORD.", 12.9. "And the priests consented that they should take no longer money from the people, neither repair the breaches of the house.", |
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21. Hebrew Bible, Joshua, 22.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37| 22.27. "כִּי עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶם וּבֵין דֹּרוֹתֵינוּ אַחֲרֵינוּ לַעֲבֹד אֶת־עֲבֹדַת יְהוָה לְפָנָיו בְּעֹלוֹתֵינוּ וּבִזְבָחֵינוּ וּבִשְׁלָמֵינוּ וְלֹא־יֹאמְרוּ בְנֵיכֶם מָחָר לְבָנֵינוּ אֵין־לָכֶם חֵלֶק בַּיהוָה׃", | 22.27. "but it shall be a witness between us and you, and between our generations after us, that we may do the service of the LORD before Him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in time to come: Ye have no portion in the LORD.", |
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| 22. Hebrew Bible, Ezekiel, 40.5-43.17, 44.18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 138 |
23. Hebrew Bible, Zechariah, 11.12-11.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •matthew, attitude toward temple cult Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 168| 11.12. "וָאֹמַר אֲלֵיהֶם אִם־טוֹב בְּעֵינֵיכֶם הָבוּ שְׂכָרִי וְאִם־לֹא חֲדָלוּ וַיִּשְׁקְלוּ אֶת־שְׂכָרִי שְׁלֹשִׁים כָּסֶף׃", 11.13. "וַיֹּאמֶר יְהוָה אֵלַי הַשְׁלִיכֵהוּ אֶל־הַיּוֹצֵר אֶדֶר הַיְקָר אֲשֶׁר יָקַרְתִּי מֵעֲלֵיהֶם וָאֶקְחָה שְׁלֹשִׁים הַכֶּסֶף וָאַשְׁלִיךְ אֹתוֹ בֵּית יְהוָה אֶל־הַיּוֹצֵר׃", | 11.12. "And I said unto them: ‘If ye think good, give me my hire; and if not, forbear.’ So they weighed for my hire thirty pieces of silver.", 11.13. "And the LORD said unto me: ‘Cast it into the treasury, the goodly price that I was prized at of them.’ And I took the thirty pieces of silver, and cast them into the treasury, in the house of the LORD.", |
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24. Hebrew Bible, Nehemiah, 8.1-8.8, 9.28, 10.3, 10.30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cult, of jerusalem temple •temple, cult, jerusalem Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37, 61; Schiffman (1983), Testimony and the Penal Code, 125, 187| 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", 9.28. "וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃", 10.3. "שְׂרָיָה עֲזַרְיָה יִרְמְיָה׃", 10.3. "מַחֲזִיקִים עַל־אֲחֵיהֶם אַדִּירֵיהֶם וּבָאִים בְּאָלָה וּבִשְׁבוּעָה לָלֶכֶת בְּתוֹרַת הָאֱלֹהִים אֲשֶׁר נִתְּנָה בְּיַד מֹשֶׁה עֶבֶד־הָאֱלֹהִים וְלִשְׁמוֹר וְלַעֲשׂוֹת אֶת־כָּל־מִצְוֺת יְהוָה אֲדֹנֵינוּ וּמִשְׁפָּטָיו וְחֻקָּיו׃", | 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", 9.28. "But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;", 10.3. "Seraiah, Azariah, Jeremiah;", 10.30. "they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes;", |
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25. Euripides, Bacchae, 6 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •naxos, temple and cult of dionysus on Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 315| 6. ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας | |
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26. Hebrew Bible, Ezra, 7.25, 9.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cult, of jerusalem temple •temple, cult, jerusalem Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 61; Schiffman (1983), Testimony and the Penal Code, 187| 7.25. "וְאַנְתְּ עֶזְרָא כְּחָכְמַת אֱלָהָךְ דִּי־בִידָךְ מֶנִּי שָׁפְטִין וְדַיָּנִין דִּי־לֶהֱוֺן דאנין [דָּאיְנִין] לְכָל־עַמָּה דִּי בַּעֲבַר נַהֲרָה לְכָל־יָדְעֵי דָּתֵי אֱלָהָךְ וְדִי לָא יָדַע תְּהוֹדְעוּן׃", 9.14. "הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃", | 7.25. "And thou, Ezra, after the wisdom of thy God that is in thy hand, appoint magistrates and judges, who may judge all the people that are beyond the River, all such as know the laws of thy God; and teach ye him that knoweth them not.", 9.14. "shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?", |
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27. Hebrew Bible, 1 Chronicles, 23.24-23.25, 23.28, 23.32, 24.14, 25.6, 28.2, 28.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cult, of jerusalem temple •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37; Schwartz (2008), 2 Maccabees, 189| 23.24. "אֵלֶּה בְנֵי־לֵוִי לְבֵית אֲבֹתֵיהֶם רָאשֵׁי הָאָבוֹת לִפְקוּדֵיהֶם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם עֹשֵׂה הַמְּלָאכָה לַעֲבֹדַת בֵּית יְהוָה מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה׃", 23.25. "כִּי אָמַר דָּוִיד הֵנִיחַ יְהוָה אֱלֹהֵי־יִשְׂרָאֵל לְעַמּוֹ וַיִּשְׁכֹּן בִּירוּשָׁלִַם עַד־לְעוֹלָם׃", 23.28. "כִּי מַעֲמָדָם לְיַד־בְּנֵי אַהֲרֹן לַעֲבֹדַת בֵּית יְהוָה עַל־הַחֲצֵרוֹת וְעַל־הַלְּשָׁכוֹת וְעַל־טָהֳרַת לְכָל־קֹדֶשׁ וּמַעֲשֵׂה עֲבֹדַת בֵּית הָאֱלֹהִים׃", 23.32. "וְשָׁמְרוּ אֶת־מִשְׁמֶרֶת אֹהֶל־מוֹעֵד וְאֵת מִשְׁמֶרֶת הַקֹּדֶשׁ וּמִשְׁמֶרֶת בְּנֵי אַהֲרֹן אֲחֵיהֶם לַעֲבֹדַת בֵּית יְהוָה׃", 24.14. "לְבִלְגָּה חֲמִשָּׁה עָשָׂר לְאִמֵּר שִׁשָּׁה עָשָׂר׃", 25.6. "כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃", 28.2. "וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בְנוֹ חֲזַק וֶאֱמַץ וַעֲשֵׂה אַל־תִּירָא וְאַל־תֵּחָת כִּי יְהוָה אֱלֹהִים אֱלֹהַי עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ עַד־לִכְלוֹת כָּל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה׃", 28.2. "וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל־רַגְלָיו וַיֹּאמֶר שְׁמָעוּנִי אַחַי וְעַמִּי אֲנִי עִם־לְבָבִי לִבְנוֹת בֵּית מְנוּחָה לַאֲרוֹן בְּרִית־יְהוָה וְלַהֲדֹם רַגְלֵי אֱלֹהֵינוּ וַהֲכִינוֹתִי לִבְנוֹת׃", 28.13. "וּלְמַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם וּלְכָל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה וּלְכָל־כְּלֵי עֲבוֹדַת בֵּית־יְהוָה׃", | 23.24. "These were the sons of Levi after their fathers’houses, even the heads of the fathers’houses, according to their muster, in the number of names by their polls, who did the work for the service of the house of the LORD, from twenty years old and upward.", 23.25. "For David said: ‘The LORD, the God of Israel, hath given rest unto His people, and He dwelleth in Jerusalem for ever;", 23.28. "For their station was at the side of the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, even the work of the service of the house of God;", 23.32. "and that they should keep the charge of the tent of meeting, and the charge of the holy place, and the charge of the sons of Aaron their brethren, for the service of the house of the LORD.", 24.14. "the fifteenth to Bilgah, the sixteenth to Immer;", 25.6. "All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman.", 28.2. "Then David the king stood up upon his feet, and said: ‘Hear me, my brethren, and my people; as for me, it was in my heart to build a house of rest for the ark of the covet of the LORD, and for the footstool of our God; and I had made ready for the building.", 28.13. "also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD:", |
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28. Hebrew Bible, 2 Chronicles, 21.33, 24.12, 31.17, 35.2, 35.16 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cult, of jerusalem temple •temple, cult, jerusalem Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37; Schiffman (1983), Testimony and the Penal Code, 59| 24.12. "וַיִּתְּנֵהוּ הַמֶּלֶךְ וִיהוֹיָדָע אֶל־עוֹשֵׂה מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה וַיִּהְיוּ שֹׂכְרִים חֹצְבִים וְחָרָשִׁים לְחַדֵּשׁ בֵּית יְהוָה וְגַם לְחָרָשֵׁי בַרְזֶל וּנְחֹשֶׁת לְחַזֵּק אֶת־בֵּית יְהוָה׃", 31.17. "וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃", 35.2. "אַחֲרֵי כָל־זֹאת אֲשֶׁר הֵכִין יֹאשִׁיָּהוּ אֶת־הַבַּיִת עָלָה נְכוֹ מֶלֶךְ־מִצְרַיִם לְהִלָּחֵם בְּכַרְכְּמִישׁ עַל־פְּרָת וַיֵּצֵא לִקְרָאתוֹ יֹאשִׁיָּהוּ׃", 35.2. "וַיַּעֲמֵד הַכֹּהֲנִים עַל־מִשְׁמְרוֹתָם וַיְחַזְּקֵם לַעֲבוֹדַת בֵּית יְהוָה׃", 35.16. "וַתִּכּוֹן כָּל־עֲבוֹדַת יְהוָה בַּיּוֹם הַהוּא לַעֲשׂוֹת הַפֶּסַח וְהַעֲלוֹת עֹלוֹת עַל מִזְבַּח יְהוָה כְּמִצְוַת הַמֶּלֶךְ יֹאשִׁיָּהוּ׃", | 24.12. "And the king and Jehoiada gave it to such as did the work of the service of the house of the LORD; and they hired masons and carpenters to restore the house of the LORD, and also such as wrought iron and brass to repair the house of the LORD.", 31.17. "and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses;", 35.2. "And he set the priests in their charges, and encouraged them to the service of the house of the LORD.", 35.16. "So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt-offerings upon the altar of the LORD, according to the commandment of king Josiah.", |
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| 29. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 200, 201 |
30. Hebrew Bible, Ecclesiastes, 1.15, 7.19, 12.3 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 24, 179, 187| 1.15. "מְעֻוָּת לֹא־יוּכַל לִתְקֹן וְחֶסְרוֹן לֹא־יוּכַל לְהִמָּנוֹת׃", 7.19. "הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר׃", 12.3. "בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וְהִתְעַוְּתוּ אַנְשֵׁי הֶחָיִל וּבָטְלוּ הַטֹּחֲנוֹת כִּי מִעֵטוּ וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת׃", | 1.15. "That which is crooked cannot be made straight; And that which is wanting cannot be numbered.", 7.19. "Wisdom is a stronghold to the wise man more than ten rulers that are in a city.", 12.3. "In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out shall be darkened in the windows,", |
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31. Septuagint, Tobit, 13.16-13.17, 14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, restoration of cult by judas maccabeus Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 138 | 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
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32. Anon., 1 Enoch, 8.3, 14.13, 89.50, 89.72-89.73, 90.6-90.19, 90.28-90.29, 91.11-91.12, 91.14-91.17 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 68, 93; Stuckenbruck (2007), 1 Enoch 91-108, 61, 138 | 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 89.72. And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that 89.73. house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure. 90.6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see, 90.7. and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to 90.8. them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep 90.9. in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eye 90.11. rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram. 90.19. And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them. 90.28. And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it. 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 33. And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven,rests, and the portals of the heaven open. And I saw how the stars of heaven come forth, and,I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their,times and their months, as Uriel the holy angel who was with me showed me. He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies. |
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33. Septuagint, Judith, 10.13 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 260 | 10.13. I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain." |
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| 34. Dead Sea Scrolls, 4Q491, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37 |
| 35. Dead Sea Scrolls, 4Q491, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 37 |
| 36. Dead Sea Scrolls, 4Q511, 35 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 36 |
| 37. Dead Sea Scrolls, 5Q12, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 28 |
| 38. Dead Sea Scrolls, 6Q15, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 28 |
| 39. Dead Sea Scrolls, Community Rule, 1.2, 1.20, 1.27, 2.3-2.9, 2.11-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 35, 68, 106, 198, 199 |
| 40. Dead Sea Scrolls, Hodayot, 5.25, 5.30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 106 |
| 41. Dead Sea Scrolls, Hodayot, 5.25, 5.30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 106 |
| 42. Dead Sea Scrolls, Messianic Rule, 1.12-1.13, 2.5-2.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 36 |
| 43. Dead Sea Scrolls, Narrative Work And Prayer, 18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •mithras, cult of, and rebirth, temple structure Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 356 |
| 44. Dead Sea Scrolls, of Discipline, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 4.5, 5.3, 5.5, 5.8, 5.11, 5.14, 5.15, 5.16, 5.17, 5.20, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.26, 6.27-7.2, 7.17, 8.17-9.2, 13, 14, 15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 192 |
| 45. Dead Sea Scrolls, Rule of The Community, 1.2, 1.20, 1.27, 2.3-2.9, 2.11-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 35, 68, 106, 198, 199 |
| 46. Dead Sea Scrolls, Rule of The Community, 1.2, 1.20, 1.27, 2.3-2.9, 2.11-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 35, 68, 106, 198, 199 |
| 47. Dead Sea Scrolls, Temple Scroll, 17.8, 29.2-29.10, 57.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult, jerusalem •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 13, 40, 59 |
48. Anon., Jubilees, 1.7-1.14, 1.17, 1.29, 4.18, 6.32-6.38, 23.6, 49.16-49.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 93; Schiffman (1983), Testimony and the Penal Code, 59; Stuckenbruck (2007), 1 Enoch 91-108, 61, 138 | 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. 1.8. And thus it will come to pass when all these things come upon them, that they will recognize that I am more righteous than they in all their judgments and in all their actions, and they will recognize that I have been truly with them. 1.9. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey 1.10. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: 1.11. "and this witness shall be heard for a witness against them. br For they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles, 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 1.13. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet, 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.17. and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes. 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 23.6. and Rebecca went to Isaac in the night and told him; 49.16. That is that which the Lord commanded thee that thou shouldst observe it between the evenings. 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, |
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49. Septuagint, 1 Maccabees, 1.21, 1.22, 1.23, 1.54, 2.1, 2.2, 2.3, 2.4, 2.5, 2.65, 3.25, 3.42, 3.43, 3.44, 3.45, 3.46, 3.47, 3.48, 3.49, 3.50, 3.51, 3.52, 3.53, 3.54, 3.58, 3.59, 4.36-5.8, 4.36, 4.52, 4.59, 5.10, 5.34, 5.54, 5.55, 5.61, 5.63, 5.65, 7.6, 7.10, 7.27, 7.33, 8.20, 9.10, 9.19, 9.31, 9.50, 9.51, 9.52, 9.53, 11.14, 12.1, 13.8, 14, 14.8, 15.33, 15.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 36 | 9.52. He also fortified the city of Beth-zur, and Gazara, and the citadel, and in them he put troops and stores of food. |
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| 50. Dead Sea Scrolls, 4Q266-273, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 28 |
51. Septuagint, 2 Maccabees, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.10-2.18, 1.25, 2.8, 2.13, 2.16, 2.17, 2.18, 2.19, 2.19-15.38, 2.20, 2.21, 2.22, 2.23, 3, 3.1, 3.2, 3.3, 3.7, 3.9, 3.15, 3.18, 3.19, 3.20, 3.22, 3.23, 3.30, 3.31, 3.32, 3.33, 3.34, 3.36, 3.37, 3.38, 3.39, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.11, 4.14, 4.19, 4.25, 4.26, 4.29, 4.34, 4.35, 4.39, 4.45, 4.47, 4.48, 4.49, 5, 5.4, 5.7, 5.9, 5.11, 5.16, 5.19, 5.22, 5.23, 5.25, 5.27, 6, 6.1, 6.2, 6.7, 6.10, 6.12, 7, 7.33, 7.34, 7.37, 8, 8.1, 8.1-15.37, 8.2, 8.3, 8.4, 8.5, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 9, 9.4, 9.5, 9.6, 9.10, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.20, 9.28, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.11, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 11, 11.2, 11.4, 11.6, 11.7, 11.10, 11.13, 11.15, 12, 12.1, 12.2, 12.6, 12.15, 12.19, 12.20, 12.24, 12.27, 12.28, 12.30, 12.31, 12.32, 12.36, 12.40, 12.41, 12.42, 12.43, 12.44, 13, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.10, 13.11, 13.12, 13.14, 13.24, 14, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.13, 14.15, 14.17, 14.26, 14.27, 14.29, 14.31, 14.33, 14.34, 14.35, 14.36, 14.38, 14.46, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.29, 15.32, 15.33, 15.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 48, 372 | 10.26. Falling upon the steps before the altar, they besought him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares.' |
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52. Septuagint, Ecclesiasticus (Siracides), 34.20-34.21, 35.1-35.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •matthew, attitude toward temple cult Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159 | 34.21. The bread of the needy is the life of the poor;whoever deprives them of it is a man of blood. 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. |
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53. Hebrew Bible, Daniel, 7.25, 8.14, 9.11, 12.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 125; Schwartz (2008), 2 Maccabees, 372| 7.25. "וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃", 8.14. "וַיֹּאמֶר אֵלַי עַד עֶרֶב בֹּקֶר אַלְפַּיִם וּשְׁלֹשׁ מֵאוֹת וְנִצְדַּק קֹדֶשׁ׃", 9.11. "וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃", 12.7. "וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃", | 7.25. "And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.", 8.14. "And he said unto me: ‘Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be victorious.’", 9.11. "Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.", 12.7. "And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.", |
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| 54. Dead Sea Scrolls, 4Q169, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 29 |
55. Polybius, Histories, 3.18.9, 5.47.4, 6.53, 11.22.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106; Schwartz (2008), 2 Maccabees, 484| 3.18.9. διὸ προορώμενος ἕκαστα τούτων ἐχρήσατο παρʼ αὐτὸν τὸν καιρὸν τοιῷδέ τινι γένει στρατηγήματος. 5.47.4. κατὰ δὲ τὸν καιρὸν τοῦτον ὁ Μόλων, εἴτε καὶ στρατηγήματος χάριν εἴτε καὶ διαπιστήσας ταῖς δυνάμεσι, μή τι συμβῇ τῶν ὑπὸ τοῦ Ξενοίτου προσδοκωμένων, ἀπολιπὼν ἐν τῷ χάρακι τὴν ἀποσκευὴν ἀνέζευξε νυκτός, καὶ προῆγε σύντονον ποιούμενος τὴν πορείαν ὡς ἐπὶ Μηδίας. 11.22.1. κατὰ δὲ τὸν καιρὸν τοῦτον δυσὶ δοκεῖ κεχρῆσθαι στρατηγήμασιν ὁ Πόπλιος. | 3.18.9. In view of this, therefore, he employed the following impromptu stratagem. 5.47.4. advanced along the river bank and encamped next the enemy. But Molon now, either as a ruse, or from lack of confidence in his men and fear lest Xenoetas' expectations might be fulfilled, leaving his baggage in his camp, abandoned it under cover of night and marched hastily in the direction of Media. 6.53. 1. Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâcalled rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and successful achievements of the dead.,3. As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this? 11.22.1. On this occasion we see Scipio employing two different stratagems. |
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| 56. Dead Sea Scrolls, War Scroll, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 36, 37; Schiffman (1983), Testimony and the Penal Code, 187, 193 |
| 57. Dead Sea Scrolls, Pesher On Habakkuk, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 27, 29; Schiffman (1983), Testimony and the Penal Code, 179 |
| 58. Dead Sea Scrolls, Damascus Covenant, 1.12, 4.14-4.18, 5.6, 6.11-6.16, 8.5, 9.6-9.8, 9.13-9.16, 10.1, 10.6, 11.18-11.21, 13.18, 14.22-14.23, 15.6-15.11, 15.15-15.17, 19.17, 19.34, 20.2, 20.22-20.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 28, 29, 36; Schiffman (1983), Testimony and the Penal Code, 68, 69, 106, 112, 129, 143, 179 |
| 59. Cicero, Pro Flacco, 28.66-28.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, temple cult Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 52 |
| 60. Cicero, In Verrem, 2.4.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 299 |
| 61. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.12, 6.11-6.14, 8.5, 9.6-9.8, 9.13-9.16, 10.1, 10.6, 13.18, 14.22-14.23, 15.6-15.11, 19.17, 19.34, 20.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, cult, jerusalem •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68, 69, 106, 112, 129, 143, 179 |
62. Philo of Alexandria, Who Is The Heir, 84-85 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 206 | 85. Very correctly, therefore, it is said, he led him out (exeµgagen exoµ) of the prison according to the body, of the caves existing in the external senses, of the sophistries displayed in deceitful speech; and beyond all this, out of himself and out of the idea that by his own self-exerted, selfimplanted, and independent power he was able to conceive and comprehend. XVII. |
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| 63. Philo of Alexandria, Allegorical Interpretation, 3.102 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult, temple Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 205 |
64. Philo of Alexandria, On The Life of Moses, 2.113, 2.128-2.129 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult, temple Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 204 | 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. |
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65. Philo of Alexandria, On The Special Laws, 1.7, 1.67, 1.95, 1.277, 3.14, 3.132, 4.69 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult, temple Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 199, 200, 204, 205, 206, 207 | 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. 1.95. This is the arrangement of the sacred dress of the high priest, being a representation of the universe, a marvellous work to be beheld or to be contemplated. For it has an appearance thoroughly calculated to excite astonishment, such as no embroidered work conceived by man ever was for variety and costly magnificence; 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. 3.14. And yet what can be a more flagitious act of impiety than to defile the bed of one's father after he is dead, which it would be right rather to preserve untouched, as sacred; and to feel no respect either for old age of for one's mother, and for the same man to be both the son and the husband of the same woman; and again for the same woman to be both the mother and wife of the same man, and for the children of the two to be the brothers of their father and the grandsons of their mother, and for that same woman to be both the mother and grandmother of those children whom she has brought forth, and for the man to be at the same time both the father and the uterine brother of those whom he has begotten? 3.132. Therefore, let every one who has slain a man unintentionally fear him, as the champion and espouser of the cause of those who have been slain, and let him keep himself close within the city to which he has fled for refuge, no longer venturing to advance outside of the walls, if he has any regard for his own safety, and for keeping his life out of the reach of danger. 4.69. And what in life is there equally beautiful with truth, which the all-wise legislator erected in the most sacred place, in that part of the dress of the chief priest, where the domit part of the soul lies, wishing to adorn it with the most beautiful and glorious of all ornaments? And next to truth he has placed power as akin to it, which he has in this case called manifestation, being the two images of the two kinds of speech which exist in us, the secret speech and the lettered speech, for the lettered speech requires manifestation, by which the secret thoughts in all our hearts are made known to our neighbour, but the secret speech has need of truth for the perfection of life and actions, by means of which the road to happiness is found out.XII. |
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66. Philo of Alexandria, On Dreams, 1.215 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult, temple Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 206 | 1.215. For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. |
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67. Philo of Alexandria, On Curses, 165, 29, 168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 200 | 168. but it is not correct to say that the living God is visible, that is rather an abuse of language, arising from referring God himself to his separate acts of power; for even in the passage cited above, he does not say, "Behold me," for it is wholly impossible that God according to his essence should be perceived or beheld by any creature, but he says, "Behold! it is I," that is to say, behold my existence; for it is sufficient for the reasoning powers of man to advance so far as to learn that there is and actually exists the great cause of all things, and to attempt to proceed further, so as to pursue investigations into the essence or distinctive qualities of God, is an absolute piece of folly; |
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68. Ovid, Fasti, 5.129, 5.579-5.596, 6.569-6.572, 6.613-6.626 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult, imperial, in temples •rome, temple of mars ultor, cult statues •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 75; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171, 251| 5.129. praestitibus Maiae Laribus videre Kalendae 5.579. nec satis est meruisse semel cognomina Marti: 5.580. persequitur Parthi signa retenta manu. 5.581. gens fuit et campis et equis et tuta sagittis 5.582. et circumfusis invia fluminibus, 5.583. addiderant animos Crassorum funera genti, 5.584. cum periit miles signaque duxque simul. 5.585. signa, decus belli, Parthus Romana tenebat, 5.586. Romanaeque aquilae signifer hostis erat. 5.587. isque pudor mansisset adhuc, nisi fortibus armis 5.588. Caesaris Ausoniae protegerentur opes. 5.589. ille notas veteres et longi dedecus aevi 5.590. sustulit: agnorunt signa recepta suos. 5.591. quid tibi nunc solitae mitti post terga sagittae, 5.592. quid loca, quid rapidi profuit usus equi, 5.593. Parthe? refers aquilas, victos quoque porrigis arcus: 5.594. pignora iam nostri nulla pudoris habes. 5.595. rite deo templumque datum nomenque bis ulto, 5.596. et meritus voti debita solvit honor, 6.569. Lux eadem, Fortuna, tua est auctorque locusque; 6.570. sed superiniectis quis latet iste togis? 6.571. Servius est, hoc constat enim, sed causa latendi 6.572. discrepat et dubium me quoque mentis habet, 6.613. signum erat in solio residens sub imagine Tulli; 6.614. dicitur hoc oculis opposuisse manum, 6.615. et vox audita est ‘voltus abscondite nostros, 6.616. ne natae videant ora nefanda meae.’ 6.617. veste data tegitur, vetat hanc Fortuna moveri 6.618. et sic e templo est ipsa locuta suo: 6.619. ‘ore revelato qua primum luce patebit 6.620. Servius, haec positi prima pudoris erit.’ 6.621. parcite, matronae, vetitas attingere vestes: 6.622. sollemni satis est voce movere preces, 6.623. sitque caput semper Romano tectus amictu, 6.624. qui rex in nostra septimus urbe fuit. 6.625. arserat hoc templum, signo tamen ille pepercit 6.626. ignis: opem nato Mulciber ipse tulit, | 5.129. The Kalends of May saw an altar dedicated 5.579. A temple, and be called the Avenger, if I win.’ 5.580. So he vowed, and returned rejoicing from the rout. 5.581. Nor is he satisfied to have earned Mars that name, 5.582. But seeks the standards lost to Parthian hands, 5.583. That race protected by deserts, horses, arrows, 5.584. Inaccessible, behind their encircling rivers. 5.585. The nation’s pride had been roused by the death 5.586. of the Crassi, when army, leader, standards all were lost. 5.587. The Parthians kept the Roman standards, ornament 5.588. of war, and an enemy bore the Roman eagle. 5.589. That shame would have remained, if Italy’s power 5.590. Had not been defended by Caesar’s strong weapons. 5.591. He ended the old reproach, a generation of disgrace: 5.592. The standards were regained, and knew their own. 5.593. What use now the arrows fired from behind your backs, 5.594. Your deserts and your swift horses, you Parthians? 5.595. You carry the eagles home: offer your unstrung bows: 5.596. Now you no longer own the emblems of our shame. 6.569. Day, doubled the enemy’s strength. 6.570. Fortuna, the same day is yours, your temple 6.571. Founded by the same king, in the same place. 6.572. And whose is that statue hidden under draped robes? 6.613. Yet she still dared to visit her father’s temple, 6.614. His monument: what I tell is strange but true. 6.615. There was a statue enthroned, an image of Servius: 6.616. They say it put a hand to its eyes, 6.617. And a voice was heard: ‘Hide my face, 6.618. Lest it view my own wicked daughter.’ 6.619. It was veiled by cloth, Fortune refused to let the robe 6.620. Be removed, and she herself spoke from her temple: 6.621. ‘The day when Servius’ face is next revealed, 6.622. Will be a day when shame is cast aside.’ 6.623. Women, beware of touching the forbidden cloth, 6.624. (It’s sufficient to utter prayers in solemn tones) 6.625. And let him who was the City’s seventh king 6.626. Keep his head covered, forever, by this veil. |
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| 69. Livy, History, 23.30.13, 23.31.9, 24.47.15, 40.29.2-40.29.14, 42.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171, 299 |
| 70. Asconius Pedianus Quintus, In Milonianam, 33, 32 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106 |
71. Dionysius of Halycarnassus, Roman Antiquities, 4.27.7, 4.40.7, 6.69.1, 6.90.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171, 299 | 4.27.7. Besides these achievements in both peace and war, he built two temples to Fortune, who seemed to have favoured him all his life, one in the market called the Cattle Market, the other on the banks of the Tiber to the Fortune which he named Fortuna Virilis, as she is called by the Romans even to this day. And being now advanced in years and not far from a natural death, he was treacherously slain by Tarquinius, his son-inâlaw, and by his own daughter. I shall also relate the manner in which this treacherous deed was carried out; but first I must go back and mention a few things that preceded it. 4.40.7. And it was made clear by another prodigy that this man was dear to the gods; in consequence of which that fabulous and incredible opinion I have already mentioned concerning his birth also came to be regarded by many as true. For in the temple of Fortune which he himself had built there stood a gilded wooden statue of Tullius, and when a conflagration occurred and everything else was destroyed, this statue alone remained uninjured by the flames. And even to this day, although the temple itself and all the objects in it, which were restored to their formed condition after the fire, are obviously the products of modern art, the statue, as aforetime, is of ancient workmanship; for it still remains an object of veneration by the Romans. Concerning Tullius these are all the facts that have been handed down to us. 6.90.3. Having obtained this concession also from the senate, they chose men whom they called assistants and colleagues of the tribunes, and judges. Now, however, they are called in their own language, from one of their functions, overseers of sacred places or aediles, and their power is no longer subordinate to that of other magistrates, as formerly; but many affairs of great importance are entrusted to them, and in most respects they resemble more or less the agoranomoi or "market-overseers" among the Greeks. |
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| 72. Sallust, Iugurtha, 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106 |
73. Diodorus Siculus, Historical Library, 2.10.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 | 2.10.1. There was also, because the acropolis, the Hanging Garden, as it is called, which was built, not by Semiramis, but by a later Syrian king to please one of his concubines; for she, they say, being a Persian by race and longing for the meadows of her mountains, asked the king to imitate, through the artifice of a planted garden, the distinctive landscape of Persia. |
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| 74. Suetonius, Augustus, 31.4-31.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult, imperial, in temples •rome, temple of mars ultor, cult statues Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 75; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251 |
75. Mishnah, Bava Qamma, 9.1, 9.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •matthew, attitude toward temple cult •temple, cult •temple, cult, jerusalem Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159; Schiffman (1983), Testimony and the Penal Code, 119| 9.1. "הַגּוֹזֵל עֵצִים, וַעֲשָׂאָן כֵּלִים, צֶמֶר, וַעֲשָׂאָן בְּגָדִים, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. גָּזַל פָּרָה מְעֻבֶּרֶת, וְיָלְדָה, רָחֵל טְעוּנָה, וּגְזָזָהּ, מְשַׁלֵּם דְּמֵי פָרָה הָעוֹמֶדֶת לֵילֵד, דְּמֵי רָחֵל הָעוֹמֶדֶת לִגָּזֵז. גָּזַל פָּרָה, וְנִתְעַבְּרָה אֶצְלוֹ וְיָלְדָה, רָחֵל, וְנִטְעֲנָה אֶצְלוֹ וּגְזָזָהּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. זֶה הַכְּלָל, כָּל הַגַּזְלָנִים מְשַׁלְּמִין כִּשְׁעַת הַגְּזֵלָה: \n", 9.12. "נָתַן הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, אֵין הַיּוֹרְשִׁים יְכוֹלִין לְהוֹצִיא מִיָּדָם, שֶׁנֶּאֱמַר (שם) אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה. נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה, יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, אִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, וְאִם לֹא, יַחֲזִיר וְיָבִיא אָשָׁם אַחֵר, שֶׁהַמֵּבִיא גְזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, יָצָא. הֵבִיא אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵלוֹ, לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחֹמֶשׁ, אֵין הַחֹמֶשׁ מְעַכֵּב: \n", | 9.1. "If a man stole wood and made it into utensils, or wood and made it into garments, he makes restitution according to [the value of the stolen object] at the moment of theft. If he stole a pregt cow and it gave birth, or a sheep ready to be sheared, and he then sheared it, he repays the value of a cow about to bear young, or a sheep ready to be sheared. If he stole a cow, and while it was with him it was impregnated and bore young, or [if he stole a sheep] and while it was with him it grew wool and he sheared it, he makes restitution according to [the value of the stolen object] at the moment of theft. This is the general rule: all robbers make restitution according to [the value of the stolen object] at the moment of theft.", 9.12. "If he [who had stolen from the convert] gave the money to the men of the priestly watch and then died, his inheritors cannot recover it from their [the priests] hands, as it says, “Whatsoever a man gives to a priest shall be his” (Numbers 5:10). If he gave the money to Yehoyariv, and the Guilt-offering to Yedayah, he has fulfilled his obligation. If he gave the Guilt-offering to Yehoyariv and the money to Yedayah: if the Guilt-offering still remains, the sons of Yedayah shall offer it; otherwise, he must bring another Guilt-offering. For if a man brought what he had stolen before he offered his Guilt-offering, he has fulfilled his obligation. But if he brought his Guilt-offering before he brought what he had stolen, he has not yet fulfilled his obligation. If he gave the value but not the [added] fifth, the [added] fifth does not prevent [him from offering the Guilt-offering].", |
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76. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 106| 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", | 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", |
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| 77. Mishnah, Sukkah, 5, 4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 250 |
78. Mishnah, Shevuot, 4.2-4.3, 4.10-4.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult, jerusalem •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 114, 129| 4.2. "וְחַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, וְעַל שִׁגְגָתָהּ עִם זְדוֹן הָעֵדוּת, וְאֵינָן חַיָּבִין עַל שִׁגְגָתָהּ. וּמַה הֵן חַיָּבִין עַל זְדוֹן הַשְּׁבוּעָה, קָרְבָּן עוֹלֶה וְיוֹרֵד: \n", 4.3. "שְׁבוּעַת הָעֵדוּת כֵּיצַד. אָמַר לִשְׁנַיִם בֹּאוּ וַהֲעִידוּנִי. שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, אוֹ שֶׁאָמְרוּ לוֹ אֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם וְאָמְרוּ אָמֵן, הֲרֵי אֵלּוּ חַיָּבִין. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים חוּץ לְבֵית דִּין וּבָאוּ לְבֵית דִּין וְהוֹדוּ, פְּטוּרִים. כָּפְרוּ, חַיָּבִים עַל כָּל אַחַת וְאֶחָת. הִשְׁבִּיעַ עֲלֵיהֶן חֲמִשָּׁה פְעָמִים בִּפְנֵי בֵית דִּין וְכָפְרוּ, אֵינָן חַיָּבִין אֶלָּא אַחַת. אָמַר רַבִּי שִׁמְעוֹן, מַה טַּעַם, הוֹאִיל וְאֵינָם יְכוֹלִין לַחֲזֹר וּלְהוֹדוֹת: \n", 4.10. "עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִים לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּהְיֶה מִתְכַּוֵּן לָהֶם: \n", 4.11. "אָמַר לִשְׁנַיִם, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם אִישׁ פְּלוֹנִי וּפְלוֹנִי, שֶׁאִם אַתֶּם יוֹדְעִין לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, שְׁבוּעָה שֶׁאֵין אָנוּ יוֹדְעִין לְךָ עֵדוּת, וְהֵם יוֹדְעִין לוֹ עֵדוּת עֵד מִפִּי עֵד אוֹ שֶׁהָיָה אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, הֲרֵי אֵלּוּ פְטוּרִין: \n", | 4.2. "And they are liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of knowledge of] testimony, but they are not liable for unintentional transgression. And what are they liable for the intentional transgression of the oath? A sliding scale sacrifice.", 4.3. "The oath of testimony: How is it done? If he said to two [persons]: “Come and bear testimony for me”; [and they replied:] “We swear we know no testimony for you”; Or they said to him: “We know no testimony for you”, [and he said:] “I adjure you” and they said, “Amen! “, they are liable. If he adjured them five times outside the court, and the they came to the court and admitted [knowledge of testimony], they are exempt. If they denied, they are liable for each [oath]. If he adjured them five times before the court, and they denied [knowledge of testimony], they are liable only once. Said Rabbi Shimon: “What is the reason? Because they cannot afterwards admit [knowledge].", 4.10. "[If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them.", 4.11. "If he said to two [persons]: “I adjure you, so-and-so and so-and-so, that if you know any testimony for me you should come and bear testimony for me”: [And they replied,] “We swear we know no testimony for you”, and they did know testimony for him, [but it was evidence of] one witness from the mouth of another witness; or if one of them was a relative or [otherwise] ineligible [as a witness], they are exempt.", |
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79. Tosefta, Sotah, 13.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 134| 13.8. "שנה שמת בה שמעון הצדיק [אמר להם בשנה זו אני] מת אמרו לו מנין אתה יודע אמר להם כל ימות הכפורים היה זקן [אחד לובש] בגדים לבנים ומתכסה לבנים נכנס עמי [ויוצא] עמי שנה זו נכנס עמי ולא יצא לאחר הרגל חלה שבעת ימים ומת משמת שמעון הצדיק פסקו מלברך בשם <ס\"א> [נמנעו אחיו מלברך בשם].", | 13.8. "The year in which Shimon the Righteous died [he said to them] \"in this year I will die\" \"how do you know this?\" they responded. He (Shimon the Righteous) responded: \"all of the Yom Kippur days there was an old man dressed in all white who would go with me into the holy of holies and leave with me, on this year he went in with me but did not come out with me.\" Seven days passed after the holiday and he died. From the time of the death of Rebbi Shimon the Righteous they ceased blessing in the name of Hashem.", |
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80. Tosefta, Shevuot, 3.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 3.1. "המשביע את חבירו על דבר שיש בו שוה פרוטה וכפר ה\"ז משלם קרן וחומש ואשם. המשביע את העדים על דבר שיש בו שוה פרוטה וכפרו הרי אלו חייבין קרבן ופטורין מן הממון שנאמר ונשא עונו קרבן ר' יהודה בן בתירה אומר נאמר כאן ונשא עונו ונאמר להלן עונו ישא מה עונו ישא האמור להלן נטילת נשמה אף עונו ישא האמור כאן נטילת נשמה ונשא עונו מלמד שבכלל נשיאת עון קרבן." | |
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81. Tosefta, Sanhedrin, 5.2, 5.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69| 5.2. "משחק בקוביא זו משחק בפסיפסין אחד המשחק בפסיפסין ואחד המשחק בקליפי אגוזים ובקליפי רמונים לעולם אין יכול לחזור בו עד שישבר את פסיפסין ויחזור בו חזרה גמורה המלוה ברבית אין יכול לחזור בו עד שיקרע שטרותיו ויחזור בו חזרה גמורה מפריחי יונים זה הממרה את היונין אחד ממרה את היונין ואחד ממרה שאר בהמה חיה ועוף לעולם אין יכול לחזור בו עד שישבור את פיגמיו ויחזור בו חזרה גמורה סוחרי שביעית זה היושב ובטל בשאר שני שבוע כיון שהגיע שנת השמטה התחיל מפשיט ידיו ורגליו ונושא ונותן בפירות עבירה לעולם אין יכול לחזור בו עד שתגיע שמטה אחרת וידבק ויחזור בו חזרה גמורה רבי נחמיה אומר חזרת ממון ולא חזרת דברים כיצד אמר מאתים דינר אלו כנסתי מפירות עבירה חלקו אותן לעניים ר\"מ היה קורא אותן אוספי שביעית רבי יהודה היה קורא אותן סוחרי שביעית אר\"ש מקיים אני דבר שניהן הא כיצד עד שלא רבו האונסין היו קורין אוספי שביעית ומשרבו האונסין היו קורין אותן סוחרי שביעית ובכולן היה רבי יהודה אומר בזמן שיש להן אומנות אחרות הרי אלו פסולין חזרו בהן הרי כשרים וחכמים אומרים אף בזמן שיש להן אומנות הרי אלו פסולין בד\"א בקדוש החדש ובעיבור שנה בדיני ממונות ובדיני נפשות אבל עדות שהאשה כשרה לה הן כשרין לה.", 5.5. "הוסיפו עליהן הרועין והגזלנין החמסנין וכל החשודין על הממון עדותן פסולה לעולם.", | |
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82. Tosefta, Niddah, 6.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68| 6.2. "בן תשע ויום אחד שהביא שתי שערות שומא מבן תשע שנים ויום אחד עד בן שתים עשרה שנה ויום אחד שהביא שתי שערות שומא ר' יוסי בר\"י אומר סימן. בן שתים עשרה שנה ויום אחד עד בן שלש עשרה ויום א' שהביא שתי שערות הרי הוא כאיש לכל דבר בן ארבע עשרה שנה ובן חמש עשרה שהביא שתי שערות הרי הוא כבן תשע ויום אחד לכל דבר בן כ' שנה שלא הביא שתי שערות אע\"פ שהביא אחר מכאן הרי הוא כסריס לכל דבר בת כ' שנה שלא הביאה שתי שערות אע\"פ שהביאה לאחר מכאן הרי היא כאילונית רבי יוסי בן כיפר אומר שנת עשרים שנכנסו ממנו שלשים יום מונין אותה שנה שלמה הורה רבי בלוד על תינוקת בת שמונה עשרה שנכנסו הימנה ל' יום שתהא כתינוקת בת שמונה עשרה ויום אחד לכל דבר.", | |
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83. Mishnah, Sanhedrin, 3.1, 3.3, 9.6, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119; Schiffman (1983), Testimony and the Penal Code, 40, 59, 69, 134| 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 3.3. "וְאֵלּוּ הֵן הַפְּסוּלִין, הַמְשַׂחֵק בְּקֻבְיָא, וְהַמַּלְוֶה בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית. אָמַר רַבִּי שִׁמְעוֹן, בִּתְחִלָּה הָיוּ קוֹרִין אוֹתָן אוֹסְפֵי שְׁבִיעִית, מִשֶּׁרַבּוּ הָאַנָּסִין, חָזְרוּ לִקְרוֹתָן סוֹחֲרֵי שְׁבִיעִית. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין לָהֶם אֻמָּנוּת אֶלָּא הִיא, אֲבָל יֵשׁ לָהֶן אֻמָּנוּת שֶׁלֹּא הִיא, כְּשֵׁרִין: \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", 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", | 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 3.3. "And these are they which are not qualified [to be witnesses or judges]:A dice player, a usurer, pigeon racers, or traffickers in Seventh Year produce. Rabbi Shimon said: “In the beginning they called them ‘gatherers’ of Seventh Year produce, but after the oppressors grew many they changed this and called them ‘traffickers’ of Seventh Year produce.” Rabbi Judah said: “This applies only if they have no other trade, but if they have some other trade other than that, they are not disqualified.”", 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.”", 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", |
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84. Tosefta, Hagigah, 1.2-1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult, jerusalem •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68, 69| 1.2. "יוחנן בן דהבאי אומר משום ר' יהודה אף הסומא [שנאמר יראה פרט לסומא השיב רבי על דברי יוחנן בן דהבאי הכריעו חכמים לסייע דברי רבי יהודה] (שמואל א א׳:כ״ב) וחנה לא עלתה כי אמרה לאשה עד יגמל וגו'.", 1.3. "קטן שאין צריך לאמו חייב בסוכה קטן שצריך לאמו יוצא בעירוב אמו ושאינו צריך לאמו מערבין עליו מזון שתי סעודות בעירובי תחומין [יודע] לנענע חייב בלולב יודע להתעטף חייב בציצית יודע לדבר אביו מלמדו שמע ותורה ולשון קודש ואם לאו ראוי לו שלא בא לעולם יודע לשמור תפיליו אביו לוקח לו תפילין [כיצד בודקין אותו מטבילין אותו ונותנין לו חולין לשם תרומה] יודע לשמור גופו אוכלין על גופו טהרות יודע לפרוש [חוקו] חולקין לו על הגורן יש בו דעת לישאל ספיקו ברשות היחיד טמא ברשות הרבים טהור יודע לשחוט שחיטתו כשירה יכול לאכול כזית דגן פורשין מצואתו וממימי רגליו ארבע אמות כזית צלי שוחטין עליו [את] הפסח רבי יהודה אומר לעולם אין שוחטין [את] הפסח [עליו] [אא\"כ יודע] הפרש אכילה [אמר לו] איזו הפרש אכילה כל שנותנין לו ביצה ונוטלה אבן וזורקה.", | |
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85. Mishnah, Rosh Hashanah, 1.8, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69, 106| 1.8. "אֵלּוּ הֵן הַפְּסוּלִין, הַמְשַׂחֵק בְּקֻבְיָא, וּמַלְוֵי בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית, וַעֲבָדִים. זֶה הַכְּלָל, כָּל עֵדוּת שֶׁאֵין הָאִשָּׁה כְשֵׁרָה לָהּ, אַף הֵן אֵינָן כְּשֵׁרִים לָהּ: \n", 4.5. "סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים: \n", | 1.8. "And these are they which are not qualified [to be witnesses or judges]: A dice player, a usurer, pigeon racers, or traffickers in Seventh Year produce, and slaves. This is the general rule: any testimony for which a woman is not qualified, they too are not qualified.", 4.5. "The order of blessings [in the Musaf Amidah of Rosh Hashanah]:He says “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verses with them and does not blow [the shofar]. The sanctification of the day and blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving” and the blessing of the priests, the words of Rabbi Yoha ben Nuri. Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should he say them? Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verse with the sanctification of the day and blows the shofar, then he says the remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple service and “thanksgiving” and the blessing of the priest.", |
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86. Mishnah, Niddah, 5.9, 6.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 68, 69| 5.9. "בַּת עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיאָה שְׁתֵּי שְׂעָרוֹת, תָּבִיא רְאָיָה שֶׁהִיא בַת עֶשְׂרִים שָׁנָה, וְהִיא אַיְלוֹנִית, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. בֶּן עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת, יָבִיא רְאָיָה שֶׁהוּא בֶן עֶשְׂרִים שָׁנָה, וְהוּא סָרִיס, לֹא חוֹלֵץ וְלֹא מְיַבֵּם, אֵלּוּ דִּבְרֵי בֵית הִלֵּל. בֵּית שַׁמַּאי אוֹמְרִים, זֶה וָזֶה בְּנֵי שְׁמֹנֶה עֶשְׂרֵה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַזָּכָר כְּדִבְרֵי בֵית הִלֵּל, וְהַנְּקֵבָה כְּדִבְרֵי בֵית שַׁמַּאי, שֶׁהָאִשָּׁה מְמַהֶרֶת לָבֹא לִפְנֵי הָאִישׁ:", 6.11. "תִּינוֹקֶת שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת, וְחַיֶּבֶת בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. וְכֵן תִּינוֹק שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת, חַיָּב בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה. וְרָאוּי לִהְיוֹת בֵּן סוֹרֵר וּמוֹרֶה, מִשֶּׁיָּבִיא שְׁתֵּי שְׂעָרוֹת עַד שֶׁיַּקִּיף זָקָן, הַתַּחְתּוֹן וְלֹא הָעֶלְיוֹן, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּלָשׁוֹן נְקִיָּה. תִּינוֹקֶת שֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת, אֵינָהּ יְכוֹלָה לְמָאֵן. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּרְבֶּה הַשָּׁחֹר: \n", | 5.9. "If a woman at the age of twenty did not bring forth two hairs, she must bring evidence that she is twenty years of age and she is an aylonit, she doesn't perform halitzah or yibbum. If a man at the age of twenty years did not produce two hairs, he must bring evidence that he is twenty years old and he becomes confirmed as a saris and he doesn't perform halitzah or yibbum, the words of Bet Hillel. Bet Shammai says: with both of them at the age of eighteen. Rabbi Eliezer says: In the case of the male, according to the words of Bet Hillel, while in that of the female, in accordance with the words of Bet Shammai, since a woman matures earlier than a man.", 6.11. "If a girl has grown two pubic hairs she may perform either halitzah or contract levirate marriage, and she is obligated in all the commandments in the Torah. So too if a boy has grown two pubic hairs, he is obligated in all of the commandments in the Torah. He is fit to become a wayward and rebellious son from the time he has grown two hairs until the time when his beard forms a circle. This refers to the lower, and not to the upper one, but the sages spoke using a euphemism. A girl who has grown two hairs may no longer refuse the marriage. Rabbi Judah says: [she may refuse] until the black [hairs] predominate.", |
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87. Tosefta, Demai, 2.14, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68| 2.14. "עם הארץ שאמר לחבר תן לי ככר זה ואוכלנו יין זה ואשתנו לא יתן לו שאין מאכילין טהרות לעם הארץ היה נדור מן הככר ואמר לו תן לי ואוכלנו אבטיח שניקר ואמר [לו] תן לי ואוכלנו יין ונתגלה ואמר לו תן לי ואשתנו לא יתן שאין מאכילין את האדם דבר האסור לו כיוצא בו לא יושיט ישראל אבר מן החי לבני נח ולא כוס יין לנזיר שאין מאכילין את האדם דבר האסור לו ועל כולן אין מברכין עליהן ואין מזמנין עליהן ואין עונין אחריהן אמן.", | |
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| 88. Tosefta, Berachot, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 143 |
89. Tacitus, Histories, 4.70, 4.83-4.84 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult •asklepios temple, establishment of isis cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 | 4.70. The result was that neither the Treviri nor the Lingones nor the other rebellious people made efforts at all proportionate to the gravity of the crisis; not even the leaders consulted together, but Civilis ranged the pathless wilds of Belgium in his efforts to capture Claudius Labeo or to drive him out of the country, while Classicus spent most of his time in indolent ease, enjoying his supreme power as if it were already secured; even Tutor made no haste to occupy with troops the Upper Rhine and the passes of the Alps. In the meantime the Twenty-first legion penetrated by way of Vindonissa and Sextilius Felix entered through Raetia with some auxiliary infantry; these troops were joined by the squadron of picked horse that had originally been formed by Vitellius but which had later gone over to Vespasian's side. These were commanded by Julius Briganticus, the son of a sister of Civilis, who was hated by his uncle and who hated his uncle in turn with all the bitter hatred that frequently exists between the closest relatives. Tutor first added to the Treviran troops a fresh levy of Vangiones, Caeracates, and Triboci, and then reinforced these with veteran foot and horse, drawn from the legionaries whom he had either corrupted by hope or overcome with fear; these forces first massacred a cohort despatched in advance by Sextilius Felix; then, when the Roman generals and armies began to draw near, they returned to their allegiance by an honourable desertion, followed by the Triboci, Vangiones, and Caeracates. Tutor, accompanied by the Treviri, avoided Mainz and withdrew to Bingium. He had confidence in this position, for he had destroyed the bridge across the Nava, but he was assailed by some cohorts under Sextilius, whose discovery of a ford exposed him and forced him to flee. This defeat terrified the Treviri, and the common people abandoned their arms and dispersed among the fields: some of the chiefs, in their desire to seem the first to give up war, took refuge in those states that had not abandoned their alliance with Rome. The legions that had been moved from Novaesium and Bonn to the Treviri, as I have stated above, now voluntarily took the oath of allegiance to Vespasian. All this happened during the absence of Valentinus; when he returned, however, he was beside himself and wished to throw everything again into confusion and ruin; whereupon the legions withdrew among the Mediomatrici, an allied people: Valentinus and Tutor swept the Treviri again into arms, and murdered the two commanders Herennius and Numisius to strengthen the bond of their common crime by diminishing their hope of pardon. 4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis. |
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90. Tacitus, Annals, 1.8, 2.47, 4.13.1, 4.15, 4.55-4.56, 4.55.3, 4.56.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •cult, imperial, in temples •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult •temple, imperial cult Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 23; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 420; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106| 1.8. Nihil primo senatus die agi passus est nisi de supre- mis Augusti, cuius testamentum inlatum per virgines Vestae Tiberium et Liviam heredes habuit. Livia in familiam Iuliam nomenque Augustum adsumebatur; in spem secundam nepotes pronepotesque, tertio gradu primores civitatis scripserat, plerosque invisos sibi sed iactantia gloriaque ad posteros. legata non ultra civilem modum, nisi quod populo et plebi quadringenties tricies quinquies, praetoriarum cohortium militibus singula nummum milia, urbanis quingenos, legionariis aut cohortibus civium Romanorum trecenos nummos viritim dedit. tum consultatum de honoribus; ex quis qui maxime insignes visi, ut porta triumphali duceretur funus Gallus Asinius, ut legum latarum tituli, victarum ab eo gentium vocabula anteferrentur L. Arruntius censuere. addebat Messala Valerius renovandum per annos sacramentum in nomen Tiberii; interrogatusque a Tiberio num se mandante eam sententiam prompsisset, sponte dixisse respondit, neque in iis quae ad rem publicam pertinerent consilio nisi suo usurum vel cum periculo offensionis: ea sola species adulandi supererat. conclamant patres corpus ad rogum umeris senatorum ferendum. remisit Caesar adroganti moderatione, populumque edicto monuit ne, ut quondam nimiis studiis funus divi Iulii turbassent, ita Augustum in foro potius quam in campo Martis, sede destinata, cremari vellent. die funeris milites velut praesidio stetere, multum inridentibus qui ipsi viderant quique a parentibus acceperant diem illum crudi adhuc servitii et libertatis inprospere repetitae, cum occisus dictator Caesar aliis pessimum aliis pulcherrimum facinus videretur: nunc senem principem, longa potentia, provisis etiam heredum in rem publicam opibus, auxilio scilicet militari tuendum, ut sepultura eius quieta foret. 1.8. Prorogatur Poppaeo Sabino provincia Moesia, additis Achaia ac Macedonia. id quoque morum Tiberii fuit, continuare imperia ac plerosque ad finem vitae in isdem exercitibus aut iurisdictionibus habere. causae variae traduntur: alii taedio novae curae semel placita pro aeternis servavisse, quidam invidia, ne plures fruerentur; sunt qui existiment, ut callidum eius ingenium, ita anxium iudicium; neque enim eminentis virtutes sectabatur, et rursum vitia oderat: ex optimis periculum sibi, a pessimis dedecus publicum metuebat. qua haesitatione postremo eo provectus est ut mandaverit quibusdam provincias, quos egredi urbe non erat passurus. 2.47. Eodem anno duodecim celebres Asiae urbes conlapsae nocturno motu terrae, quo inprovisior graviorque pestis fuit. neque solitum in tali casu effugium subveniebat in aperta prorumpendi, quia diductis terris hauriebantur. sedisse inmensos montis, visa in arduo quae plana fuerint, effulsisse inter ruinam ignis memorant. asperrima in Sardianos lues plurimum in eosdem misericordiae traxit: nam centies sestertium pollicitus Caesar, et quantum aerario aut fisco pendebant in quinquennium remisit. Magnetes a Sipylo proximi damno ac remedio habiti. Temnios, Philadelphenos, Aegeatas, Apollonidenses, quique Mosteni aut Macedones Hyrcani vocantur, et Hierocaesariam, Myrinam, Cymen, Tmolum levari idem in tempus tributis mittique ex senatu placuit, qui praesentia spectaret refoveretque. delectus est M. Ateius e praetoriis, ne consulari obtinente Asiam aemulatio inter pares et ex eo impedimentum oreretur. 4.15. Idem annus alio quoque luctu Caesarem adficit alterum ex geminis Drusi liberis extinguendo, neque minus morte amici. is fuit Lucilius Longus, omnium illi tristium laetorumque socius unusque e senatoribus Rhodii secessus comes. ita quamquam novo homini censorium funus, effigiem apud forum Augusti publica pecunia patres decrevere, apud quos etiam tum cuncta tractabantur, adeo ut procurator Asiae Lucilius Capito accusante provincia causam dixerit, magna cum adseveratione principis non se ius nisi in servitia et pecunias familiares dedisse: quod si vim praetoris usurpasset manibusque militum usus foret, spreta in eo mandata sua: audirent socios. ita reus cognito negotio damnatur. ob quam ultionem et quia priore anno in C. Silanum vindicatum erat, decrevere Asiae urbes templum Tiberio matrique eius ac senatui. et permissum statuere; egitque Nero grates ea causa patribus atque avo, laetas inter audientium adfectiones qui recenti memoria Germanici illum aspici, illum audiri rebantur. aderantque iuveni modestia ac forma principe viro digna, notis in eum Seiani odiis ob periculum gratiora. 4.55. Sed Caesar quo famam averteret adesse frequens senatui legatosque Asiae ambigentis quanam in civitate templum statueretur pluris per dies audivit. undecim urbes certabant, pari ambitione, viribus diversae. neque multum distantia inter se memorabant de vetustate generis, studio in populum Romanum per bella Persi et Aristonici aliorumque regum. verum Hypaepeni Trallianique Laodicenis ac Magnetibus simul tramissi ut parum validi; ne Ilienses quidem, cum parentem urbis Romae Troiam referrent, nisi antiquitatis gloria pollebant. paulum addubitatum quod Halicarnasii mille et ducentos per annos nullo motu terrae nutavisse sedes suas vivoque in saxo fundamenta templi adseveraverant. Pergamenos (eo ipso nitebantur) aede Augusto ibi sita satis adeptos creditum. Ephesii Milesiique, hi Apollinis, illi Dianae caerimonia occupavisse civitates visi. ita Sardianos inter Zmyrnaeosque deliberatum. Sardiani decretum Etruriae recitavere ut consanguinei: nam Tyrrhenum Lydumque Atye rege genitos ob multitudinem divisisse gentem; Lydum patriis in terris resedisse, Tyrrheno datum novas ut conderet sedes; et ducum e nominibus indita vocabula illis per Asiam, his in Italia; auctamque adhuc Lydorum opulentiam missis in Graeciam populis cui mox a Pelope nomen. simul litteras imperatorum et icta nobiscum foedera bello Macedonum ubertatemque fluminum suorum, temperiem caeli ac ditis circum terras memorabant. 4.56. At Zmyrnaei repetita vetustate, seu Tantalus Iove ortus illos, sive Theseus divina et ipse stirpe, sive una Amazonum condidisset, transcendere ad ea, quis maxime fidebant, in populum Romanum officiis, missa navali copia non modo externa ad bella sed quae in Italia tolerabantur; seque primos templum urbis Romae statuisse, M. Porcio consule, magnis quidem iam populi Romani rebus, nondum tamen ad summum elatis, stante adhuc Punica urbe et validis per Asiam regibus. simul L. Sullam testem adferebant, gravissimo in discrimine exercitus ob asperitatem hiemis et penuriam vestis, cum id Zmyrnam in contionem nuntiatum foret, omnis qui adstabant detraxisse corpori tegmina nostrisque legionibus misisse. ita rogati sententiam patres Zmyrnaeos praetulere. censuitque Vibius Marsus ut M'. Lepido, cui ea provincia obvenerat, super numerum legaretur qui templi curam susciperet. et quia Lepidus ipse deligere per modestiam abnuebat, Valerius Naso e praetoriis sorte missus est. | 1.8. The only business which he allowed to be discussed at the first meeting of the senate was the funeral of Augustus. The will, brought in by the Vestal Virgins, specified Tiberius and Livia as heirs, Livia to be adopted into the Julian family and the Augustan name. As legatees in the second degree he mentioned his grandchildren and great-grandchildren; in the third place, the prominent nobles â an ostentatious bid for the applause of posterity, as he detested most of them. His bequests were not above the ordinary civic scale, except that he left 43,500,000 sesterces to the nation and the populace, a thousand to every man in the praetorian guards, five hundred to each in the urban troops, and three hundred to all legionaries or members of the Roman cohorts. The question of the last honours was then debated. The two regarded as the most striking were due to Asinius Gallus and Lucius Arruntius â the former proposing that the funeral train should pass under a triumphal gateway; the latter, that the dead should be preceded by the titles of all laws which he had carried and the names of all peoples whom he had subdued. In addition, Valerius Messalla suggested that the oath of allegiance to Tiberius should be renewed annually. To a query from Tiberius, whether that expression of opinion came at his dictation, he retorted â it was the one form of flattery still left â that he had spoken of his own accord, and, when public interests were in question, he would (even at the risk of giving offence) use no man's judgment but his own. The senate clamoured for the body to be carried to the pyre on the shoulders of the Fathers. The Caesar, with haughty moderation, excused them from that duty, and warned the people by edict not to repeat the enthusiastic excesses which on a former day had marred the funeral of the deified Julius, by desiring Augustus to be cremated in the Forum rather than in the Field of Mars, his appointed resting-place. On the day of the ceremony, the troops were drawn up as though on guard, amid the jeers of those who had seen with their eyes, or whose fathers had declared to them, that day of still novel servitude and freedom disastrously re-wooed, when the killing of the dictator Caesar to some had seemed the worst, and to others the fairest, of high exploits:â "And now an aged prince, a veteran potentate, who had seen to it that not even his heirs should lack for means to coerce their country, must needs have military protection to ensure a peaceable burial!" 2.47. In the same year, twelve important cities of Asia collapsed in an earthquake, the time being night, so that the havoc was the less foreseen and the more devastating. Even the usual resource in these catastrophes, a rush to open ground, was unavailing, as the fugitives were swallowed up in yawning chasms. Accounts are given of huge mountains sinking, of former plains seen heaved aloft, of fires flashing out amid the ruin. As the disaster fell heaviest on the Sardians, it brought them the largest measure of sympathy, the Caesar promising ten million sesterces, and remitting for five years their payments to the national and imperial exchequers. The Magnesians of Sipylus were ranked second in the extent of their losses and their indemnity. In the case of the Temnians, Philadelphenes, Aegeates, Apollonideans, the soâcalled Mostenians and Hyrcanian Macedonians, and the cities of Hierocaesarea, Myrina, Cyme, and Tmolus, it was decided to exempt them from tribute for the same term and to send a senatorial commissioner to view the state of affairs and administer relief. Since Asia was held by a consular governor, an ex-praetor â Marcus Ateius â was selected, so as to avoid the difficulties which might arise from the jealousy of two officials of similar standing. 4.15. The same year brought still another bereavement to the emperor, by removing one of the twin children of Drusus, and an equal affliction in the death of a friend. This was Lucilius Longus, his comrade in evil days and good, and the one member of the senate to share his isolation at Rhodes. Hence, in spite of his modest antecedents, a censorian funeral and a statue erected in the Forum of Augustus at the public expense were decreed to him by the Fathers, before whom, at that time, all questions were still dealt with; so much so, that Lucilius Capito, the procurator of Asia, was obliged, at the indictment of the province, to plead his cause before them, the emperor asserting forcibly that "any powers he had given to him extended merely to the slaves and revenues of the imperial domains; if he had usurped the governor's authority and used military force, it was a flouting of his orders: the provincials must be heard." The case was accordingly tried and the defendant condemned. In return for this act of retribution, as well as for the punishment meted out to Gaius Silanus the year before, the Asiatic cities decreed a temple to Tiberius, his mother, and the senate. Leave to build was granted, and Nero returned thanks on that score to the senate and his grandfather â a pleasing sensation to his listeners, whose memory of Germanicus was fresh enough to permit the fancy that his were the features they saw and the accents to which they listened. The youth had, in fact, a modesty and beauty worthy of a prince: endowments the more attractive from the peril of their owner, since the hatred of Sejanus for him was notorious. 4.55. To divert criticism, the Caesar attended the senate with frequency, and for several days listened to the deputies from Asia debating which of their communities was to erect his temple. Eleven cities competed, with equal ambition but disparate resources. With no great variety each pleaded national antiquity, and zeal for the Roman cause in the wars with Perseus, Aristonicus, and other kings. But Hypaepa and Tralles, together with Laodicea and Magnesia, were passed over as inadequate to the task: even Ilium, though it appealed to Troy as the parent of Rome, had no significance apart from the glory of its past. Some little hesitation was caused by the statement of the Halicarnassians that for twelve hundred years no tremors of earthquake had disturbed their town, and the temple foundations would rest on the living rock. The Pergamenes were refuted by their main argument: they had already a sanctuary of Augustus, and the distinction was thought ample. The state-worship in Ephesus and Miletus was considered to be already centred on the cults of Diana and Apollo respectively: the deliberations turned, therefore, on Sardis and Smyrna. The Sardians read a decree of their "kindred country" of Etruria. "Owing to its numbers," they explained, "Tyrrhenus and Lydus, sons of King Atys, had divided the nation. Lydus had remained in the territory of his fathers, Tyrrhenus had been allotted the task of creating a new settlement; and the Asiatic and Italian branches of the people had received distinctive titles from the names of the two leaders; while a further advance in the Lydian power had come with the despatch of colonists to the peninsula which afterwards took its name from Pelops." At the same time, they recalled the letters from Roman commanders, the treaties concluded with us in the Macedonian war, their ample rivers, tempered climate, and the richness of the surrounding country. 4.56. The deputies from Smyrna, on the other hand, after retracing the antiquity of their town â whether founded by Tantalus, the seed of Jove; by Theseus, also of celestial stock; or by one of the Amazons â passed on to the arguments in which they rested most confidence: their good offices towards the Roman people, to whom they had sent their naval force to aid not merely in foreign wars but in those with which we had to cope in Italy, while they had also been the first to erect a temple to the City of Rome, at a period (the consulate of Marcus Porcius) when the Roman fortunes stood high indeed, but had not yet mounted to their zenith, as the Punic capital was yet standing and the kings were still powerful in Asia. At the same time, Sulla was called to witness that "with his army in a most critical position through the inclement winter and scarcity of clothing, the news had only to be announced at a public meeting in Smyrna, and the whole of the bystanders stripped the garments from their bodies and sent them to our legions." The Fathers accordingly, when their opinion was taken, gave Smyrna the preference. Vibius Marsus proposed that a supernumerary legate, to take responsibility for the temple, should be assigned to Manius Lepidus, to whom the province of Asia had fallen; and since Lepidus modestly declined to make the selection himself, Valerius Naso was chosen by lot among the ex-praetors and sent out. |
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| 91. Tacitus, Agricola, 46 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106 |
| 92. Suetonius, Vitellius, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of mars ultor, cult statues Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251 |
| 93. Suetonius, Vespasianus, 18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 299 |
94. Mishnah, Maaser Sheni, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119| 3.1. "לֹא יֹאמַר אָדָם לַחֲבֵרוֹ, הַעַל אֶת הַפֵּרוֹת הָאֵלּוּ לִירוּשָׁלַיִם לְחַלֵּק, אֶלָּא אוֹמֵר לוֹ, הַעֲלֵם שֶׁנֹּאכְלֵם וְנִשְׁתֵּם בִּירוּשָׁלָיִם. אֲבָל נוֹתְנִים זֶה לָזֶה מַתְּנַת חִנָּם: \n", | |
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95. Mishnah, Keritot, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 2.4. "הָאִשָּׁה שֶׁיָּלְדָה וְלָדוֹת הַרְבֵּה, הִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה וְחָזְרָה וְהִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה, וְהַמַּפֶּלֶת תְּאוֹמִים, רַבִּי יְהוּדָה אוֹמֵר, מְבִיאָה עַל הָרִאשׁוֹן וְאֵינָהּ מְבִיאָה עַל הַשֵּׁנִי. מְבִיאָה עַל הַשְּׁלִישִׁי וְאֵינָהּ מְבִיאָה עַל הָרְבִיעִי. אֵלּוּ מְבִיאִין קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, וְהַיֹּלֶדֶת, וְהַמְצֹרָע. וּמַה בֵּין הַשִּׁפְחָה לְבֵין כָּל הָעֲרָיוֹת. שֶׁלֹּא שָׁוְתָה לָהֶן לֹא בָעֹנֶשׁ וְלֹא בַקָּרְבָּן, שֶׁכָּל הָעֲרָיוֹת בְּחַטָּאת וְהַשִּׁפְחָה בְּאָשָׁם. כָּל הָעֲרָיוֹת בִּנְקֵבָה, וְשִׁפְחָה בְּזָכָר. כָּל הָעֲרָיוֹת, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִין בַּמַּכּוֹת וּבַקָּרְבָּן, וּבַשִּׁפְחָה לֹא הִשְׁוָה אֶת הָאִישׁ לָאִשָּׁה בַּמַּכּוֹת וְלֹא אֶת הָאִשָּׁה לָאִישׁ בַּקָּרְבָּן. כָּל הָעֲרָיוֹת, עָשָׂה בָהֶן אֶת הַמְעָרֶה כַגּוֹמֵר, וְחַיָּב עַל כָּל בִּיאָה וּבִיאָה. זֶה חֹמֶר הֶחְמִיר בַּשִּׁפְחָה, שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כַּשּׁוֹגֵג: \n", | 2.4. "A woman who has had several births. If she miscarried a female within eighty days of the birth of a girl, and then she again miscarried a female within eighty days of the previous [miscarriage]; or if she miscarried twins. Rabbi Judah says: she brings an offering for the first and not for the second, for the third again but not for the fourth. The following persons bring an offering of higher or lesser value: One who hears the voice (see Leviticus 5:1); One who has broken the word of his lips (Leviticus 5:4); One who while unclean has entered the sanctuary or [has partaken] of holy things, A woman after childbirth And a metzora. What is the difference between [intercourse] with a female slave and the other forbidden sexual relations? For they are not equivalent in regard to the punishment nor the sacrifice. In the case of all other forbidden sexual relations a hatat is brought, in that of a female slave an asham; In the case of the other forbidden sexual relations a female animal is brought, in that of the female slave a male; In the case of the other forbidden sexual relations man and woman are alike with respect to lashes and the sacrifice; in that of the female slave the man is unlike the woman regarding the lashes, and the woman is unlike the man regarding the sacrifice. In the case of all other forbidden sexual relations sexual contact is punishable as well as consummation, and one is liable for each act of intercourse separately. For in this the case of the female slave is more stringent in that intentional transgression is of the same status as unwitting transgression.", |
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96. Josephus Flavius, Jewish Antiquities, 3.159-3.187, 3.216, 3.284-3.286, 12.145, 12.414, 12.419, 12.434, 13.46, 13.62-13.73, 13.380, 15.417-15.418, 18.18-18.19, 20.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 29; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 41; Goodman (2006), Judaism in the Roman World: Collected Essays, 52; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 247; Schwartz (2008), 2 Maccabees, 235, 475 | 3.159. 4. The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, [in our language it is called Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. 3.160. To the bottom of which garment are hung fringes, in color like pomegranates, with golden bells by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell. 3.161. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out. 3.162. 5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. 3.163. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] which in the Greek language signifies the Oracle. 3.164. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; 3.165. and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. 3.166. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons’ names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. 3.167. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out. 3.168. Now the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. 3.169. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. 3.170. And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod; 3.171. and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely. 3.172. 6. The high priest’s mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. 3.173. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such as these are a description of it. 3.174. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. 3.175. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. 3.176. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. 3.177. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. 3.178. of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest. 3.179. 7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor; 3.180. for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. 3.216. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; 3.284. but if the expenses prove more than the fruits, the present possessor receives of the former owner the difference that was wanting, and leaves the land to him; and if the fruits received, and the expenses laid out, prove equal to one another, the present possessor relinquishes it to the former owners. 3.285. Moses would have the same law obtain as to those houses also which were sold in villages; but he made a different law for such as were sold in a city; for if he that sold it tendered the purchaser his money again within a year, he was forced to restore it; but in case a whole year had intervened, the purchaser was to enjoy what he had bought. 3.286. This was the constitution of the laws which Moses learned of God when the camp lay under Mount Sinai, and this he delivered in writing to the Hebrews. 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.414. And when he was dead, the people bestowed the high priesthood on Judas; who hearing of the power of the Romans, and that they had conquered in war Galatia, and Iberia, and Carthage, and Libya; and that, besides these, they had subdued Greece, and their kings, Perseus, and Philip, and Antiochus the Great also; he resolved to enter into a league of friendship with them. 12.419. This decree was written by Eupolemus the son of John, and by Jason the son of Eleazar, when Judas was high priest of the nation, and Simon his brother was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner. 12.434. And when his character was so excellent [while he was alive], he left behind him a glorious reputation and memorial, by gaining freedom for his nation, and delivering them from slavery under the Macedonians. And when he had retained the high priesthood three years, he died. 13.46. 3. When Jonathan had received this letter, he put on the pontifical robe at the time of the feast of tabernacles, four years after the death of his brother Judas, for at that time no high priest had been made. So he raised great forces, and had abundance of armor got ready. 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 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. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 13.380. and when he had shut up the most powerful of them in the city Bethome, he besieged them therein; and when he had taken the city, and gotten the men into his power, he brought them to Jerusalem, and did one of the most barbarous actions in the world to them; for as he was feasting with his concubines, in the sight of all the city, he ordered about eight hundred of them to be crucified; and while they were living, he ordered the throats of their children and wives to be cut before their eyes. 15.417. Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in under pain of death. 15.418. Now this inner enclosure had on its southern and northern quarters three gates [equally] distant one from another; but on the east quarter, towards the sun-rising, there was one large gate, through which such as were pure came in, together with their wives; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. |
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97. Josephus Flavius, Jewish War, 1.32, 2.409, 2.413, 5.228-5.236, 6.127, 6.294, 7.420-7.432 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple (second), cult of •author, of 2 maccabees, lack of interest in details of temple cult •jerusalem, second temple of, cult objects of •temple in jerusalem, temple cult Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 41; Goodman (2006), Judaism in the Roman World: Collected Essays, 52; Schwartz (2008), 2 Maccabees, 189, 204, 260, 372 | 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 5.230. The high priest did also go up with them; not always indeed, but on the seventh days and new moons, and if any festivals belonging to our nation, which we celebrate every year, happened. 5.231. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringework, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. 5.232. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.233. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: 5.234. on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. 5.235. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels. 5.236. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God. 6.127. I appeal to the gods of my own country, and to every god that ever had any regard to this place (for I do not suppose it to be now regarded by any of them); I also appeal to my own army, and to those Jews that are now with me, and even to you yourselves, that I do not force you to defile this your sanctuary; 6.294. Now, those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. |
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98. Josephus Flavius, Against Apion, 2.55, 2.186, 2.188-2.189, 2.193-2.194 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult •jerusalem, second temple of, description of cult after destruction of Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 40; Schwartz (2008), 2 Maccabees, 235 | 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.189. For what things foreigners, when they solemnize such festivals, are not able to observe for a few days’ time, and call them Mysteries and Sacred Ceremonies, we observe with great pleasure and an unshaken resolution during our whole lives. 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. |
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99. Mishnah, Kelim, 1.6-1.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119| 1.6. "עֶשֶׂר קְדֻשּׁוֹת הֵן, אֶרֶץ יִשְׂרָאֵל מְקֻדֶּשֶׁת מִכָּל הָאֲרָצוֹת. וּמַה הִיא קְדֻשָּׁתָהּ, שֶׁמְּבִיאִים מִמֶּנָּה הָעֹמֶר וְהַבִּכּוּרִים וּשְׁתֵּי הַלֶּחֶם, מַה שֶּׁאֵין מְבִיאִים כֵּן מִכָּל הָאֲרָצוֹת: \n", 1.7. "עֲיָרוֹת הַמֻּקָּפוֹת חוֹמָה מְקֻדָּשׁוֹת מִמֶּנָּה, שֶׁמְּשַׁלְּחִים מִתּוֹכָן אֶת הַמְּצֹרָעִים, וּמְסַבְּבִין לְתוֹכָן מֵת עַד שֶׁיִּרְצוּ. יָצָא, אֵין מַחֲזִירִין אוֹתוֹ: \n", 1.8. "לִפְנִים מִן הַחוֹמָה מְקֻדָּשׁ מֵהֶם, שֶׁאוֹכְלִים שָׁם קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי. הַר הַבַּיִת מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת נִכְנָסִים לְשָׁם. הַחֵיל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין גּוֹיִם וּטְמֵא מֵת נִכְנָסִים לְשָׁם. עֶזְרַת נָשִׁים מְקֻדֶּשֶׁת מִמֶּנּוּ, שֶׁאֵין טְבוּל יוֹם נִכְנָס לְשָׁם, וְאֵין חַיָּבִים עָלֶיהָ חַטָּאת. עֶזְרַת יִשְׂרָאֵל מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין מְחֻסַּר כִּפּוּרִים נִכְנָס לְשָׁם, וְחַיָּבִין עָלֶיהָ חַטָּאת. עֶזְרַת הַכֹּהֲנִים מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין יִשְׂרָאֵל נִכְנָסִים לְשָׁם אֶלָּא בִשְׁעַת צָרְכֵיהֶם, לִסְמִיכָה לִשְׁחִיטָה וְלִתְנוּפָה: \n", 1.9. "בֵּין הָאוּלָם וְלַמִּזְבֵּחַ מְקֻדָּשׁ מִמֶּנָּה, שֶׁאֵין בַּעֲלֵי מוּמִין וּפְרוּעֵי רֹאשׁ נִכְנָסִים לְשָׁם. הַהֵיכָל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין נִכְנָס לְשָׁם שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלָיִם. קֹדֶשׁ הַקֳּדָשִׁים מְקֻדָּשׁ מֵהֶם, שֶׁאֵין נִכְנָס לְשָׁם אֶלָּא כֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים בִּשְׁעַת הָעֲבוֹדָה. אָמַר רַבִּי יוֹסֵי, בַּחֲמִשָּׁה דְבָרִים בֵּין הָאוּלָם וְלַמִּזְבֵּחַ שָׁוֶה לַהֵיכָל, שֶׁאֵין בַּעֲלֵי מוּמִין, וּפְרוּעֵי רֹאשׁ, וּשְׁתוּיֵי יַיִן, וְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם נִכְנָסִים לְשָׁם, וּפוֹרְשִׁין מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ בִּשְׁעַת הַקְטָרָה: \n", | 1.6. "There are ten grades of holiness: the land of Israel is holier than all other lands. And what is the nature of its holiness? That from it are brought the omer, the firstfruits and the two loaves, which cannot be brought from any of the other lands.", 1.7. "Cities that are walled are holier, for metzoras must be sent out of them and a corpse, though it may be carried about within them as long as it is desired, may not be brought back once it has been taken out.", 1.8. "The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.", 1.9. "The area between the porch (ulam) and the altar is holier, for [priests] who have blemishes or unkempt hair may not enter it. The Hekhal is holier, for no one whose hands or feet are unwashed may enter it. The Holy of Holies is holier, for only the high priest, on Yom Kippur, at the time of the service, may enter it. Rabbi Yose said: in five respects the area between the porch and the altar is equal to the Hekhal, for those afflicted with blemishes or with a wild growth of hair, or who have drunk wine or whose hands or feet are unwashed may not enter there, and the people must keep away from the area between the porch and the altar when the incense is being burned.", |
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100. Mishnah, Horayot, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 2.7. "אָשָׁם תָּלוּי, הַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, וּמָשִׁיחַ וּבֵית דִּין פְּטוּרִים. אָשָׁם וַדַּאי, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, וּבֵית דִּין פְּטוּרִין. עַל שְׁמִיעַת הַקּוֹל וְעַל בִּטּוּי שְׂפָתַיִם וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, בֵּית דִּין פְּטוּרִין, וְהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, אֶלָּא שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דִּבְרֵי רַבִּי שִׁמְעוֹן. וּמָה הֵן מְבִיאִין, קָרְבָּן עוֹלֶה וְיוֹרֵד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַנָּשִׂיא מֵבִיא שָׂעִיר: \n", | 2.7. "The individual and the ruler are both obligated to bring an asham talui, but the anointed priest and the court are exempt. The individual and the ruler and the anointed priest are obligated to bring an asham vadai, but the court is exempt. For the hearing of the voice [of adjuration]; for an oath made by an expression, or for impurity relating to the Temple and its holy things, the court is not obligated but the individual, the ruler and the anointed priest are obligated. Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon.What do they bring? A sliding scale sacrifice. Rabbi Eliezer says: the ruler brings a goat.", |
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| 101. Juvenal, Satires, 12.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 102. Mishnah, Bekhorot, 7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, cultic procedures of, in bible Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 250 |
103. Mishnah, Shekalim, 3.2-3.4, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 246; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 250| 3.2. "בְּשָׁלשׁ קֻפּוֹת שֶׁל שָׁלשׁ שָׁלשׁ סְאִין תּוֹרְמִין אֶת הַלִּשְׁכָּה, וְכָתוּב בָּהֶן אָל''ף בֵי''ת גִימ''ל. רַבִּי יִשְׁמָעֵאל אוֹמֵר, יְוָנִית כָּתוּב בָּהֶן אָלפ''א בֵית''א גָמל''א. אֵין הַתּוֹרֵם נִכְנָס לֹא בְּפַרְגּוֹד חָפוּת, וְלֹא בְּמִנְעָל, וְלֹא בְּסַנְדָּל, וְלֹא בִּתְפִלִּין, וְלֹא בְּקָמִיעַ, שֶׁמָּא יַעֲנִי, וְיֹאמְרוּ מֵעֲוֹן הַלִּשְׁכָּה הֶעֱנִי, אוֹ שֶׁמָּא יַעֲשִׁיר, וְיֹאמְרוּ מִתְּרוּמַת הַלִּשְׁכָּה הֶעֱשִׁיר. לְפִי שֶׁאָדָם צָרִיךְ לָצֵאת יְדֵי הַבְּרִיּוֹת כְּדֶרֶךְ שֶׁצָּרִיךְ לָצֵאת יְדֵי הַמָּקוֹם, שְׁנֶּאֱמַר (במדבר לב) וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל, וְאוֹמֵר (משלי ג) וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם: \n", 3.3. "שֶׁל בֵּית רַבָּן גַּמְלִיאֵל (הָיָה) נִכְנָס וְשִׁקְלוֹ בֵּין אֶצְבְּעוֹתָיו, וְזוֹרְקוֹ לִפְנֵי הַתּוֹרֵם, וְהַתּוֹרֵם מִתְכַּוֵּן וְדוֹחֲקוֹ לַקֻּפָּה. אֵין הַתּוֹרֵם תּוֹרֵם עַד שֶׁיֹּאמַר לָהֶם, אֶתְרֹם. וְהֵן אוֹמְרִים לוֹ, תְּרֹם, תְּרֹם, תְּרֹם, שָׁלשׁ פְּעָמִים: \n", 3.4. "תָּרַם אֶת הָרִאשׁוֹנָה וּמְחַפֶּה בִּקְטַבְלָאוֹת, שְׁנִיָּה וּמְחַפֶּה בִּקְטַבְלָאוֹת. שְׁלִישִׁית לֹא הָיָה מְחַפֶּה, שֶׁמָּא יִשְׁכַּח וְיִתְרֹם מִן הַדָּבָר הַתָּרוּם. תָּרַם אֶת הָרִאשׁוֹנָה לְשֵׁם אֶרֶץ יִשְׂרָאֵל, וּשְׁנִיָּה לְשׁוּם כְּרַכִין הַמֻּקָּפִין לָהּ, וְהַשְּׁלִישִׁית לְשׁוּם בָּבֶל וּלְשׁוּם מָדַי וּלְשׁוּם מְדִינוֹת הָרְחוֹקוֹת: \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", | 3.2. "In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to seem be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4).", 3.3. "[The members] of Rabban Gamaliel’s household used to enter [the chamber] with their shekel between their fingers, and throw it in front of him who made the appropriation, while he who made the appropriation purposely pressed it into the basket. He who made the appropriation did not make it until he first said to them: “Should I make the appropriation?” And they say to him three times: “Make the appropriation! Make the appropriation! Make the appropriation!”", 3.4. "[After] he made the first appropriation, he covers [what is left] with leather covers. [After he made the] second appropriation, he covers [what is left] with leather covers. [But after] the third appropriation he would not cover [what was left]. [And why would he cover?] Lest he should forget and make a [fresh] appropriation from shekels from which had already been appropriated. He would make the first appropriation on behalf of the Land of Israel, and the second on behalf of the surrounding cities, and the third on behalf of Babylon and on behalf of Medea and on behalf of [other] distant countries.", 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.", |
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104. New Testament, Acts, 4.1, 5.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 189| 4.1. Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, 5.24. ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. | 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. |
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105. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159| 8.9. "הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: \n", | 8.9. "One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.", |
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106. New Testament, John, 2.20, 2.23, 4.21-4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •matthew, attitude toward temple cult •cult, of jerusalem temple •author, of 2 maccabees, lack of interest in details of temple cult •temple (second), cult of Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 114; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 168; Schwartz (2008), 2 Maccabees, 47| 2.20. εἶπαν οὖν οἱ Ἰουδαῖοι Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; 2.23. Ὡς δὲ ἦν ἐν τοῖς Ἰεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει· 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. | 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?" 2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." |
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| 107. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171 |
| 108. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 109. Pliny The Elder, Natural History, 5.14, 8.197, 15.32, 22.13, 33.112, 34.30, 34.73, 34.77, 34.80, 34.89-34.90, 35.6-35.11, 35.133, 35.157, 36.32, 36.163 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, temple cult •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of •rome, temple of mars ultor, cult statues Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 154; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106, 171, 251, 298, 299 |
| 110. Statius, Siluae, 1.91-1.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 111. Petronius Arbiter, Satyricon, 2.52, 2.56, 2.59, 2.64, 2.69, 2.76-2.80, 2.82 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult, temple Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 204, 205 |
| 112. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult, temple Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 205 |
113. Mishnah, Avot, 1.1, 5.21-5.22 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, second temple of, importance of for jewish culture •temple, cult •temple, cult, jerusalem Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 48; Schiffman (1983), Testimony and the Penal Code, 68, 179| 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", 5.21. "הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם: \n", 5.22. "בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה: \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.", 5.21. "He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.", 5.22. "Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.", |
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114. Plutarch, Numa Pompilius, 22.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171| 22.2. πυρὶ μὲν οὖν οὐκ ἔδοσαν τὸν νεκρὸν αὐτοῦ κωλύσαντος, ὡς λέγεται, δύο δὲ ποιησάμενοι λιθίνας σοροὺς ὑπὸ τὸ Ἰάνοκλον ἔθηκαν, τὴν μὲν ἑτέραν ἔχουσαν τὸ σῶμα, τὴν δὲ ἑτέραν τὰς ἱερὰς βίβλους ἃς ἐγράψατο μὲν αὐτός, ὥσπερ οἱ τῶν Ἑλλήνων νομοθέται τοὺς κύρβεις, ἐκδιδάξας δὲ τοὺς ἱερεῖς ἔτι ζῶν τὰ γεγραμμένα καὶ πάντων ἕξιν τε καὶ γνώμην ἐνεργασάμενος αὐτοῖς, ἐκέλευσε συνταφῆναι μετὰ τοῦ σώματος, ὡς οὐ καλῶς ἐν ἀψύχοις γράμμασι φρουρουμένων τῶν ἀπορρήτων. | 22.2. They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents. 22.2. They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents. |
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115. New Testament, Luke, 12.51-12.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3| 12.51. δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ; οὐχί, λέγω ὑμῖν, ἀλλʼ ἢ διαμερισμόν. 12.52. ἔσονται γὰρ ἀπὸ τοῦ νῦν πέντε ἐν ἑνὶ οἴκῳ διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶν καὶ δύο ἐπὶ τρισίν, 12.53. διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ ἐπὶ θυγατέρα καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς καὶ νύμφη ἐπὶ τὴν πενθεράν. | 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 12.52. For from now on, there will be five in one house divided, three against two, and two against three. 12.53. They will be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law." |
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116. New Testament, Mark, 1.44, 2.23-2.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •matthew, attitude toward temple cult Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159, 165, 167| 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. 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. | 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." 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." |
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117. New Testament, Matthew, 5.17-5.19, 5.23-5.24, 8.4, 9.13, 10.17-10.18, 10.21, 10.34-10.37, 12.1-12.8, 13.57, 17.12-17.14, 17.24-17.27, 18.6, 23.17, 23.23, 23.38, 24.20, 26.14-26.16, 26.28, 26.47-26.50, 27.3-27.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159, 164, 165, 167, 168, 169, 170| 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. 5.23. 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. 8.4. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 9.13. πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 10.37. Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· 12.1. Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. 12.2. οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 12.3. ὁ δὲ εἶπεν αὐτοῖς Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε ἐπείνασεν καὶ οἱ μετʼ αὐτοῦ; 12.4. πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετʼ αὐτοῦ εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 12.5. ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν; 12.6. λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 12.7. εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 12.8. κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. 13.57. καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 17.12. λέγω δὲ ὑμῖν ὅτι Ἠλείας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν. 17.13. τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάνου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 17.14. Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.23. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι. 23.38. ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν . λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπʼ ἄρτι ἕως ἂν εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. 24.20. προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ· 26.14. Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς 26.15. εἶπεν Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. 26.16. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ. 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.47. Καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ. 26.48. ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν. 26.49. καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν Χαῖρε, ῥαββεί· καὶ κατεφίλησεν αὐτόν. 26.50. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Ἑταῖρε, ἐφʼ ὃ πάρει. τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν καὶ ἐκράτησαν αὐτόν. 27.3. Τότε ἰδὼν Ἰούδας ὁ παραδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις λέγων Ἥμαρτον παραδοὺς αἷμα δίκαιον. 27.4. οἱ δὲ εἶπαν Τί πρὸς ἡμᾶς; σὺ ὄψῃ. 27.5. καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο. 27.6. Οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν Οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν· 27.7. συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν Ἀγρὸν τοῦ Κεραμέως εἰς ταφὴν τοῖς ξένοις. | 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. 5.23. "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. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them." 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance." 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath." 12.3. But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.8. For the Son of Man is Lord of the Sabbath." 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house." 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them." 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying, 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.23. "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.38. Behold, your house is left to you desolate. 24.20. Pray that your flight will not be in the winter, nor on a Sabbath, 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him." 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it." 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6. The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood." 27.7. They took counsel, and bought the potter's field with them, to bury strangers in. |
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| 118. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119 |
| 119. Anon., Sifre Numbers, 92 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 40 |
| 120. Aelius Aristides, Orations, 23.3, 23.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477 |
| 121. Philostratus The Athenian, Lives of The Sophists, 540 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477 |
122. Philostratus The Athenian, Life of Apollonius, 1.15 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478| 1.15. διέτριψέ τε τοὺς τῆς σιωπῆς χρόνους τὸν μὲν ἐν Παμφύλοις, τὸν δὲ ἐν Κιλικίᾳ, καὶ βαδίζων δι' οὕτω τρυφώντων ἐθνῶν οὐδαμοῦ ἐφθέγξατο, οὐδ' ὑπήχθη γρύξαι. ὁπότε μὴν στασιαζούσῃ πόλει ἐντύχοι, πολλαὶ δὲ ἐστασίαζον ὑπὲρ θεαμάτων οὐ σπουδαίων, παρελθὼν ἂν καὶ δείξας ἑαυτὸν καί τι καὶ μελλούσης ἐπιπλήξεως τῇ χειρὶ καὶ τῷ προσώπῳ ἐνδειξάμενος ἐξῄρητ' ἂν ἀταξία πᾶσα καὶ ὥσπερ ἐν μυστηρίοις ἐσιώπων. καὶ τὸ μὲν τοὺς ὀρχηστῶν τε καὶ ἵππων ἕνεκα στασιάζειν ὡρμηκότας ἀνασχεῖν οὔπω μέγα, οἱ γὰρ ὑπὲρ τοιούτων ἀτακτοῦντες, ἂν πρὸς ἄνδρα ἴδωσιν, ἐρυθριῶσί τε καὶ αὑτῶν ἐπιλαμβάνονται καὶ ῥᾷστα δὴ ἐς νοῦν ἥκουσι, λιμῷ δὲ πεπιεσμένην πόλιν οὐ ῥᾴδιον εὐηνίῳ καὶ πιθανῷ λόγῳ μεταδιδάξαι καὶ ὀργῆς παῦσαι. ἀλλ' ̓Απολλωνίῳ καὶ ἡ σιωπὴ πρὸς τοὺς οὕτω διακειμένους ἤρκει. ἀφίκετο μὲν γὰρ ἐς ̓́Ασπενδον τὴν Παμφύλων — πρὸς Εὐρυμέδοντι δὲ οἰκεῖται ποταμῷ ἡ πόλις αὕτη, τρίτη τῶν ἐκεῖ — ὄροβοι δ' ὤνιοι καὶ τὰ ἐς βρῶσιν ἀναγκαῖα διέβοσκεν αὐτούς, τὸν γὰρ σῖτον οἱ δυνατοὶ ξυγκλείσαντες εἶχον, ἵν' ἐκκαπηλευθείη τῆς χώρας. ἀνηρέθιστο δὴ ἐπὶ τὸν ἄρχοντα ἡλικία πᾶσα καὶ πυρὸς ἐπ' αὐτὸν ἥπτοντο καίτοι προσκείμενον τοῖς βασιλείοις ἀνδριᾶσιν, οἳ καὶ τοῦ Διὸς τοῦ ἐν ̓Ολυμπίᾳ φοβερώτεροι ἦσαν τότε καὶ ἀσυλότεροι, Τιβερίου γε ὄντες, ἐφ' οὗ λέγεταί τις ἀσεβῆσαι δόξαι τυπτήσας τὸν ἑαυτοῦ δοῦλον φέροντα δραχμὴν ἀργυρᾶν νενομισμένην ἐς Τιβέριον. προσελθὼν οὖν τῷ ἄρχοντι ἤρετο αὐτὸν τῇ χειρί, ὅ τι εἴη τοῦτο, τοῦ δὲ ἀδικεῖν μὲν οὐδὲν φήσαντος, ἀδικεῖσθαι δὲ μετὰ τοῦ δήμου, λόγου δ' εἰ μὴ τύχοι, ξυναπολεῖσθαι τῷ δήμῳ, μετεστράφη τε εἰς τοὺς περιεστηκότας ὁ ̓Απολλώνιος καὶ ἔνευσεν ὡς χρὴ ἀκοῦσαι, οἱ δὲ οὐ μόνον ἐσιώπησαν ὑπ' ἐκπλήξεως τῆς πρὸς αὐτόν, ἀλλὰ καὶ τὸ πῦρ ἔθεντο ἐπὶ τῶν βωμῶν τῶν αὐτόθι. ἀναθαρρήσας οὖν ὁ ἄρχων “ὁ δεῖνα” ἔφη “καὶ ὁ δεῖνα” πλείους εἰπὼν “τοῦ λιμοῦ τοῦ καθεστηκότος αἴτιοι, τὸν γὰρ σῖτον ἀπολαβόντες φυλάττουσι κατ' ἄλλος ἄλλο τῆς χώρας.” διακελευομένων δὲ τῶν ̓Ασπενδίων ἀλλήλοις ἐπὶ τοὺς ἀγροὺς φοιτᾶν, ἀνένευσεν ὁ ̓Απολλώνιος μὴ πράττειν τοῦτο, μετακαλεῖν δὲ μᾶλλον τοὺς ἐν τῇ αἰτίᾳ καὶ παρ' ἑκόντων εὑρέσθαι τὸν σῖτον. ἀφικομένων δὲ μικροῦ μὲν ἐδέησε καὶ φωνὴν ἐπ' αὐτοὺς ῥῆξαι, παθών τι πρὸς τὰ τῶν πολλῶν δάκρυα — καὶ γὰρ παιδία ξυνερρυήκει καὶ γύναια, καὶ ὠλοφύροντο οἱ γεγηρακότες, ὡς αὐτίκα δὴ ἀποθανούμενοι λιμῷ — τιμῶν δὲ τὸ τῆς σιωπῆς δόγμα γράφει ἐς γραμματεῖον ἐπίπληξιν καὶ δίδωσιν ἀναγνῶναι τῷ ἄρχοντι: ἡ δὲ ἐπίπληξις ὧδε εἶχεν: “̓Απολλώνιος σιτοκαπήλοις ̓Ασπενδίων. ἡ γῆ πάντων μήτηρ, δικαία γάρ, ὑμεῖς δὲ ἄδικοι ὄντες πεποίησθε αὐτὴν αὑτῶν μόνων μητέρα, καὶ εἰ μὴ παύσεσθε, οὐκ ἐάσω ὑμᾶς ἐπ' αὐτῆς ἑστάναι.” ταῦτα δείσαντες ἐνέπλησαν τὴν ἀγορὰν σίτου καὶ ἀνεβίω ἡ πόλις. | 1.15. THESE years of silence he spent partly in Pamphylia and partly in Cilicia; and though his paths lay through such effeminate races as these, he never spoke nor was even induced to murmur. Whenever, however, he came on a city engaged in civil conflict (and many were divided into fractions over spectacles of a low kind), he would advance and show himself, and by indicating part of his intended rebuke by manual gesture or by look on his face, he would put an end to all the disorder, and people hushed their voices, as if they were engaged in the mysteries. Well, it is not so very difficult to restrain those who have started a quarrel about dances and horses, for those who are rioting about such matters, if they turn their eyes to a real man, blush and check themselves and easily recover their senses; but a city hard pressed by famine is not so tractable, nor so easily brought to a better mood by persuasive words and its passion quelled. But in the case of Apollonius, mere silence on his part was enough for those so affected. Anyhow, when he came to Aspendus in Pamphylia (and this city is built on the river Eurymedon, lesser only than two others about there), he found vetches on sale in the market, and the citizens were feeding upon this and on anything else they could get; for the rich men had shut up all the grain and were holding it up for export from the country. Consequently an excited crowd of all ages had set upon the governor, and were lighting a fire to burn him alive, although he was clinging to the statues of the Emperor, which were more dreaded at that time and more inviolable than the Zeus in Olympia; for they were statues of Tiberius, in whose reign a master is said to have been held guilty of impiety, merely because he struck his own slave when he had on his person a silver drachma coined with the image of Tiberius. Apollonius then went up to the governor and with a sign of his hand asked him what was the matter; and he answered that he had done no wrong, but was indeed being wronged quite as much as the populace; but, he said, if he could not get a hearing, he would perish along with the populace. Apollonius then turned to the bystanders, and beckoned to them that they must listen; and they not only held their tongues from wonderment at him, but they laid the brands they had kindled on the altars which were there. The governor then plucked up courage and said: This man and that man, and he named several, are to blame for the famine which has arisen; for they have taken away the grain and are keeping it, one in one part of the country and another in another. The inhabitants of Aspendus thereupon passed the word to one another to make for these men's estates, but Apollonius signed with his head, that they should do no such thing, but rather summon those who were to blame and obtain the grain from them with their consent. And when, after a little time the guilty parties arrived, he very nearly broke out in speech against them, so much was he affected by the tears of the crowd; for the children and women had all flocked together, and the old men were groaning and moaning as if they were on the point of dying by hunger. However, he respected his vow of silence and wrote on a writing board his indictment of the offenders and handed it to the governor to read out aloud; and his indictment ran as follows: Apollonius to the grain dealers of Aspendus. The earth is mother of us all, for she is just; but you, because you are unjust have pretended that she is your mother alone; and if you do not stop, I will not permit you to remain upon her. They were so terrified by these words, that they filled the market-place with grain and the city revived. |
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123. Cassius Dio, Roman History, 40.48-40.49, 55.10.3, 58.7.2, 66.15.1, 72.12.2, 72.22.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of mars ultor, cult statues •rome, temple of saturn, cult statue of •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 479; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106, 171, 251, 298, 299 | 40.48. 1. Such being the state of things in the city at that time, with no one in charge of affairs, murders occurred practically every day, and they could not hold the elections, although men were eager to win the offices and employed bribery and assassination to secure them.,2. Milo, for instance, who was seeking the consulship, met Clodius on the Appian Way and at first simply wounded him; then, fearing he would avenge the deed, he slew him, hoping that after he had immediately freed all the servants concerned in the affair, he would be more easily acquitted of the murder, once the man was dead, than he would be of assault, in case he should survive.,3. The people in the city heard of this toward evening and were thrown into a terrible uproar; to the factions it served as an incentive to war and misdeeds, while those who were neutrals, even though they hated Clodius, yet on account of humanity and because on this excuse they hoped to get rid of Milo also, showed indignation. 40.49. 1. While they were in this frame of mind Rufus and Titus Munatius Plancus took them in hand and excited them to greater wrath. As tribunes they conveyed the body into the Forum just before dawn, placed it on the rostra, exhibited it to all, and spoke appropriate words over it with lamentations.,2. So the populace, as a result of what it both saw and heard, was deeply stirred and no longer showed any regard for things sacred or profane, but overthrew all the customs of burial and burned down nearly the whole city. They took up the body of Clodius and carried it into the senate-house, laid it out properly, and then after heaping up a pyre out of the benches burned both the corpse and the building.,3. They did not do this under the stress of such an impulse as often takes sudden hold of crowds, but with such deliberate purpose that at the ninth hour they held the funeral feast in the Forum itself, with the senate-house still smouldering; and they furthermore undertook to apply the torch to Milo's house.,4. It was not burned, however, because many defended it. But Milo, in great terror because of the murder, was meanwhile in hiding, being guarded not only by ordinary citizens but also by knights and some senators; and when this other deed occurred, he hoped that the wrath of the senate would shift to the outrage of the opposing faction.,5. The senators, indeed, did at once assemble on the Palatine for this very purpose, and they voted that an interrex should be chosen, and that he and the tribunes and Pompey should look after the guarding of the city, so that it should suffer no harm. Milo, accordingly, made his appearance in public, and pressed his claims to the office as strongly as before, if not more strongly. 55.10.3. that the senate should take its votes there in regard to the granting of triumphs, and that the victors after celebrating them should dedicate to this Mars their sceptre and their crown; that such victors and all others who receive triumphal honours should have their statues in bronze erected in the Forum; 58.7.2. (for he was wont to include himself in such sacrifices), a rope was discovered coiled about the neck of the statue. Again, there was the behaviour of a statue of Fortune, which had belonged, they say, to Tullius, one of the former kings of Rome, but was at this time kept by Sejanus at his house and was a source of great pride to him: |
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| 124. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 40 |
| 125. Gellius, Attic Nights, 3.10.1, 9.11.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of mars ultor, cult statues Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106, 251 |
| 126. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68 |
127. Anon., Genesis Rabba, 58.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69| 58.1. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה (בראשית כג, א), (תהלים לז, יח): יוֹדֵעַ ה' יְמֵי תְמִימִם וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה, כְּשֵׁם שֶׁהֵן תְּמִימִים כָּךְ שְׁנוֹתָם תְּמִימִים, בַּת עֶשְׂרִים כְּבַת שֶׁבַע לְנוֹי, בַּת מֵאָה כְּבַת עֶשְׂרִים שָׁנָה לְחֵטְא. דָּבָר אַחֵר, יוֹדֵעַ ה' יְמֵי תְמִימִם, זוֹ שָׂרָה שֶׁהָיְתָה תְּמִימָה בְּמַעֲשֶׂיהָ, אָמַר רַבִּי יוֹחָנָן כַּהֲדָא עֶגְלְתָא תְּמִימָה, וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה, שֶׁנֶּאֱמַר: וַיִּהְיוּ חַיֵּי שָׂרָה, מַה צֹּרֶךְ לוֹמַר שְׁנֵי חַיֵּי שָׂרָה בָּאַחֲרוֹנָה, לוֹמַר לְךָ שֶׁחָבִיב חַיֵּיהֶם שֶׁל צַדִּיקִים לִפְנֵי הַמָּקוֹם בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא. | |
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| 128. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69 |
| 129. Palestinian Talmud, Shevuot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69 |
| 130. Anon., Lamentations Rabbah, 123 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •piyyutim, temple cult in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 175 |
| 131. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 59 |
| 132. Herodian, History of The Empire After Marcus, 1.15.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 133. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 69 |
| 134. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 40 |
135. Pausanias, Description of Greece, 4.31.8, 5.11.10-5.11.11, 5.16.6-5.16.7, 7.4.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, imperial, in temples •rome, temple of saturn, cult statue of •naxos, temple and cult of dionysus on Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 76; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 308, 316| 4.31.8. πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ. 5.11.10. ὅσον δὲ τοῦ ἐδάφους ἐστὶν ἔμπροσθεν τοῦ ἀγάλματος, τοῦτο οὐ λευκῷ, μέλανι δὲ κατεσκεύασται τῷ λίθῳ· περιθεῖ δὲ ἐν κύκλῳ τὸν μέλανα λίθου Παρίου κρηπίς, ἔρυμα εἶναι τῷ ἐλαίῳ τῷ ἐκχεομένῳ. ἔλαιον γὰρ τῷ ἀγάλματί ἐστιν ἐν Ὀλυμπίᾳ συμφέρον, καὶ ἔλαιόν ἐστι τὸ ἀπεῖργον μὴ γίνεσθαι τῷ ἐλέφαντι βλάβος διὰ τὸ ἑλῶδες τῆς Ἄλτεως. ἐν ἀκροπόλει δὲ τῇ Ἀθηναίων τὴν καλουμένην Παρθένον οὐκ ἔλαιον, ὕδωρ δὲ τὸ ἐς τὸν ἐλέφαντα ὠφελοῦν ἐστιν· ἅτε γὰρ αὐχμηρᾶς τῆς ἀκροπόλεως οὔσης διὰ τὸ ἄγαν ὑψηλόν, τὸ ἄγαλμα ἐλέφαντος πεποιημένον ὕδωρ καὶ δρόσον τὴν ἀπὸ τοῦ ὕδατος ποθεῖ. 5.11.11. ἐν Ἐπιδαύρῳ δὲ ἐρομένου μου καθʼ ἥντινα αἰτίαν οὔτε ὕδωρ τῷ Ἀσκληπιῷ σφισιν οὔτε ἔλαιόν ἐστιν ἐγχεόμενον, ἐδίδασκόν με οἱ περὶ τὸ ἱερὸν ὡς καὶ τὸ ἄγαλμα τοῦ θεοῦ καὶ ὁ θρόνος ἐπὶ φρέατι εἴη πεποιημένα. 5.16.6. αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. 5.16.7. ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο. 7.4.8. Ἴωνι δὲ τῷ ποιήσαντι τραγῳδίαν ἐστὶν ἐν τῇ συγγραφῇ τοιάδε εἰρημένα, Ποσειδῶνα ἐς τὴν νῆσον ἔρημον οὖσαν ἀφικέσθαι καὶ νύμφῃ τε ἐνταῦθα συγγενέσθαι καὶ ὑπὸ τὰς ὠδῖνας τῆς νύμφης χιόνα ἐξ οὐρανοῦ πεσεῖν ἐς τὴν γῆν, καὶ ἀπὸ τούτου Ποσειδῶνα τῷ παιδὶ ὄνομα θέσθαι Χίον· συγγενέσθαι δὲ αὐτὸν καὶ ἑτέρᾳ νύμφῃ, καὶ γενέσθαι οἱ παῖδας Ἄγελόν τε καὶ Μέλανα· ἀνὰ χρόνον δὲ καὶ Οἰνοπίωνα ἐς τὴν Χίον κατᾶραι ναυσὶν ἐκ Κρήτης, ἕπεσθαι δέ οἱ καὶ τοὺς παῖδας Τάλον καὶ Εὐάνθην καὶ Μέλανα καὶ Σάλαγόν τε καὶ Ἀθάμαντα. | 4.31.8. But all cities worship Artemis of Ephesus , and individuals hold her in honor above all the gods. The reason, in my view, is the renown of the Amazons, who traditionally dedicated the image, also the extreme antiquity of this sanctuary. Three other points as well have contributed to her renown, the size of the temple, surpassing all buildings among men, the eminence of the city of the Ephesians and the renown of the goddess who dwells there. 5.11.10. All the floor in front of the image is paved, not with white, but with black tiles. In a circle round the black stone runs a raised rim of Parian marble, to keep in the olive oil that is poured out. For olive oil is beneficial to the image at Olympia , and it is olive oil that keeps the ivory from being harmed by the marshiness of the Altis. On the Athenian Acropolis the ivory of the image they call the Maiden is benefited, not by olive oil, but by water. For the Acropolis, owing to its great height, is over-dry, so that the image, being made of ivory, needs water or dampness. 5.11.11. When I asked at Epidaurus why they pour neither water nor olive oil on the image of Asclepius, the attendants at the sanctuary informed me that both the image of the god and the throne were built over a cistern. 5.16.6. The cities from which they chose the women were Elis , The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. 5.16.7. She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each. 7.4.8. . . . Ion the tragic poet says in his history that Poseidon came to the island when it was uninhabited; that there he had intercourse with a nymph, and that when she was in her pains there was a fall of snow ( chion), and that accordingly Poseidon called his son Chios . Ion also says that Poseidon had intercourse with another nymph, by whom he had Agelus and Melas ; that in course of time Oenopion too sailed with a fleet from Crete to Chios , accompanied by his sons Talus, Euanthes, Melas , Salagus and Athamas. |
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136. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 68| 47b. הכף,וכן היה רבי שמעון (בן יוחי) אומר שלשה סימנין נתנו חכמים באשה מלמטה וכנגדן מלמעלה פגה מלמעלה בידוע שלא הביאה שתי שערות בוחל מלמעלה בידוע שהביאה שתי שערות צמל מלמעלה בידוע שנתמעך הכף,מאי כף אמר רב הונא מקום תפוח יש למעלה מאותו מקום כיון שמגדלת מתמעך והולך שאלו את רבי הלכה כדברי מי שלח להו כדברי כולן להחמיר,רב פפא ורב חיננא בריה דרב איקא חד מתני אהא וחד מתני אחצר צורית דתנן איזוהי חצר צורית שחייבת במעשר ר"ש אומר חצר הצורית שהכלים נשמרים בתוכה,מאי חצר הצורית אמר רבה בר בר חנה א"ר יוחנן שכן בצור מושיבין שומר על פתח החצר ר"ע אומר כל שאחד פותח ואחד נועל פטורה,ר' נחמיה אומר כל שאין אדם בוש לאכול בתוכה חייבת רבי יוסי אומר כל שנכנסים לה ואין אומרים לו מה אתה מבקש פטורה,ר' יהודה אומר שתי חצרות זו לפנים מזו הפנימית חייבת והחיצונה פטורה,שאלו את רבי הלכה כדברי מי אמר להו הלכה כדברי כולן להחמיר, big strongמתני׳ /strong /big בת עשרים שנה שלא הביאה שתי שערות תביא ראיה שהיא בת עשרים שנה והיא איילונית לא חולצת ולא מתיבמת,בן עשרים שנה שלא הביא שתי שערות יביאו ראיה שהוא בן עשרים שנה והוא סריס לא חולץ ולא מיבם אלו דברי בית הלל בית שמאי אומרים זה וזה בן שמונה עשרה,ר' אליעזר אומר הזכר כדברי בית הלל והנקבה כדברי בית שמאי שהאשה ממהרת לבא לפני האיש, big strongגמ׳ /strong /big ורמינהי אחד לי בן תשע שנים ויום אחד ואחד לי בן עשרים שלא הביא שתי שערות,אמר רב שמואל בר רב יצחק אמר רב והוא שנולדו בו סימני סריס אמר רבא דיקא נמי דקתני והוא סריס ש"מ,וכי לא נולדו לו סימני סריס עד כמה תני ר' חייא עד רוב שנותיו,כי אתו לקמיה דרבי חייא אי כחיש אמר להו אבריוה אי בריא אמר להו אכחשוה דהני סימנים זימנין דאתו מחמת כחישותא זימנין דאתו מחמת בריאותא,אמר רב הלכתא בכולי פרקא מעת לעת ועולא אמר דתנן תנן ודלא תנן לא תנן,בשלמא לעולא היינו דקתני הכא יום אחד והכא לא קתני אלא לרב ליתני,ועוד תני רבי יוסי בן כיפר אומר משום רבי אליעזר שנת עשרים שיצאו ממנה שלשים יום הרי היא כשנת עשרים לכל דבריה וכן הורה רבי בלוד שנת שמנה עשרה שיצאו ממנה שלשים יום הרי היא כשנת שמנה עשרה לכל דבריה,בשלמא דרבי ודרבי יוסי בן כיפר לא קשיא הא כבית שמאי הא כבית הילל אלא לרב קשיא,תנאי היא דתניא שנה האמורה בקדשים שנה האמורה בבתי ערי חומה שתי שנים שבשדה אחוזה,שש שנים שבעבד עברי וכן שבבן ושבבת כולן מעת לעת,שנה האמורה בקדשים מנא לן אמר רב אחא בר יעקב אמר קרא (ויקרא יב, ו) כבש בן שנתו שנתו שלו ולא שנה של מנין עולם,שנה האמורה בבתי ערי חומה מנלן אמר קרא (ויקרא כה, כט) עד תום שנת ממכרו ממכרו שלו ולא שנת של מנין עולם שתי שנים שבשדה אחוזה מנלן אמר קרא {ויקרא כה } במספר | 47b. of b the protuberance above the womb, /b the mons pubis., b And Rabbi Shimon /b ben Yoḥai b would likewise say: The Sages provided three signs /b indicating puberty b in a woman below, /b i.e., near her vagina, b and /b they stated three b corresponding /b signs b above. /b If a woman has the signs of b an unripe fig above, it is known that she has not grown two /b pubic b hairs; /b if she has the signs of b a ripening fig above, it is known that she has grown two hairs; /b and if she has the signs of b a ripe fig above, it is known that the protuberance has softened. /b ,The Gemara asks: b What /b is this b protuberance? Rav Huna says: There is a swollen place /b in a woman’s body, b above that place, /b a euphemism for the vagina. It is initially hard, but b when /b a girl b grows it increasingly softens. /b The Sages b asked Rabbi /b Yehuda HaNasi: With regard to the signs of maturity in woman, b in accordance with whose statement is the i halakha /i ? He sent them /b in response: The i halakha /i b is stringent in accordance with all of their statements, /b i.e., if any one of these signs mentioned by the Sages cited above appears in a girl, she must be treated as an adult with regard to all stringent aspects of this classification., b Rav Pappa and Rav Ḥina, son of Rav Ika, /b disagree about the context of this statement of Rabbi Yehuda HaNasi that the i halakha /i is stringent in accordance with all of the Sages’ statements. b One /b of them b teaches /b it b with regard to this /b matter, of a woman’s signs of puberty, b and /b the other b one teaches /b it b with regard to /b the case of b a Tyrian courtyard, as we learned /b in a mishna ( i Ma’asrot /i 3:5): b What is a Tyrian courtyard, which /b renders food brought inside it to be b required to be tithed? Rabbi Shimon says: A Tyrian courtyard /b is one b inside of which vessels are safe. /b ,The Sages discuss this mishna: b What /b is the meaning of b a Tyrian courtyard? Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b The courtyard is called by this name b as /b the custom b in /b the city of b Tyre /b is to b place a watchman at the entrance of the courtyard /b to guard the articles inside. Consequently, any courtyard in which vessels are safe is called a Tyrian courtyard. b Rabbi Akiva says: /b In b any /b courtyard b where /b there is no permanent watchman who locks and unlocks it, but rather b one /b of its residents b opens /b the courtyard b and /b another b one locks /b it, e.g., a courtyard shared by several partners, each of whom can do as he chooses without asking the other, the produce inside it is b exempt /b from the obligation of separating tithe, as such a courtyard is not considered one in which vessels are safe., b Rabbi Neḥemya says: Any /b courtyard b which /b is hidden from the gaze of outsiders, and therefore b a person is not ashamed to eat inside it, /b that courtyard renders produce inside it b obligated /b to have tithe separated from it. b Rabbi Yosei says: Any /b courtyard b that /b one who does not live there b can enter it, and /b the residents b do not say to him: What do you want /b here, produce inside such a courtyard is b exempt /b from tithe., b Rabbi Yehuda says: /b If there are b two courtyards, one within the other, /b positioned in such a manner that the residents of the inner courtyard cannot enter their houses without passing through the outer courtyard, whereas the residents of the outer courtyard do not traverse the inner one, b the inner /b courtyard renders any produce located inside it b obligated /b to have tithe separated from it, b but /b produce located in b the outer /b courtyard is b exempt /b from tithe. It is not safe, as residents of a different courtyard pass freely through it.,According to the opinion of one of the i amora’im /i mentioned above, i.e., either Rav Pappa or Rav Ḥina, son of Rav Ika, it was with regard to this issue that the Sages b asked Rabbi /b Yehuda HaNasi: b In accordance with whose statement is the i halakha /i ? He said to them: The i halakha /i is stringent in accordance with all of /b the Sages’ b statements. /b In other words, with regard to any courtyard in which produce must be tithed according to any of these opinions, the i halakha /i is that tithe must be separated from this produce., strong MISHNA: /strong A girl twelve years and one day old who grew two pubic hairs is classified as a young woman. Six months later, she becomes a grown woman. But a woman who is b twenty years old who did not grow two /b pubic b hairs /b and was never classified as a young woman b shall bring proof that she is twenty years old, and /b from that point forward b she /b assumes the status of b a sexually underdeveloped woman [ i ailonit /i ], /b who is incapable of bearing children. If she married and her husband died childless, b she neither performs i ḥalitza /i nor does she enter into levirate marriage, /b as the mitzva of levirate marriage applies only to a woman capable of conceiving a child. An i ailonit /i is excluded from that mitzva.,In the case of a man who is b twenty years old who did not grow two /b pubic b hairs, they shall bring proof that he is twenty years old and he /b assumes the status of b a sexually underdeveloped man [ i saris /i ], /b who is excluded from the mitzva of levirate marriage. Therefore, if his married brother dies childless, b he neither performs i ḥalitza /i nor enters into levirate marriage /b with his i yevama /i . b This is the statement of Beit Hillel. Beit Shammai say: /b For both b this /b case of a woman b and that /b case of a man, they shall bring proof that they are b eighteen years old, /b and they assume the status of a sexually underdeveloped woman and man respectively., b Rabbi Eliezer says: /b The status of b the male /b is determined b in accordance with the statement of Beit Hillel, /b i.e., he assumes the status of a sexually underdeveloped man at the age of twenty; b and /b the status of b the female /b is determined b in accordance with the statement of Beit Shammai, /b i.e., she assumes the status of a sexually underdeveloped woman at the age of eighteen. The reason is b that the woman is quick to reach /b physical maturity, and reaches that stage b before the man /b reaches physical maturity., strong GEMARA: /strong The mishna teaches that a sexually underdeveloped man does not enter into levirate marriage with the widow of his childless brother. b And /b the Gemara b raises a contradiction /b from another mishna ( i Yevamot /i 96b): A boy who is b nine years and one day old, /b who has not developed two hairs, b and /b a man who is b twenty years old who has not grown two hairs, are one and the same to me /b with regard to levirate marriage, in that if they engaged in intercourse with the widow of their childless brother, this levirate marriage is partially effective, to the extent that this woman requires both a bill of divorce and i ḥalitza /i ., b Rav Shmuel bar Yitzḥak says /b that b Rav says /b in explanation of the ruling of the mishna here: b And this /b i halakha /i applies only in a case b where he developed /b physical b signs of a sexually underdeveloped man /b (see i Yevamot /i 80b) by the age of twenty. By contrast, the mishna in i Yevamot /i is referring to one who did not develop signs of a sexually underdeveloped man. b Rava said: /b The language of the mishna b is also precise, as it teaches: And he is a sexually underdeveloped man, /b which indicates that he had already developed physical signs of such a condition. The Gemara concludes: b Conclude from it /b that this is the correct interpretation of the mishna.,The Gemara asks a question with regard to the i halakha /i itself: b And /b in a case b where he does not develop the signs of a sexually underdeveloped man, until what /b age is he considered a minor? b Rabbi Ḥiyya teaches: Until most of his years /b have passed, i.e., until he reaches the age of thirty-five, halfway to seventy, which is the standard length of a person’s life.,The Gemara relates: b When /b people b would come before Rabbi Ḥiyya /b to inquire about someone who had reached the age of puberty but had not yet developed the physical signs of maturity, b if /b the person in question was b thin, he /b would b say to them: Go /b and b fatten him /b up before we decide on his status. b If /b he was b fat, /b Rabbi Ḥiyya would b say to them: Go /b and b make him thin. As these signs /b indicating puberty b sometimes come due to thinness /b and b sometimes they come due to fatness. /b It is therefore possible that after his bodily shape is properly adjusted this individual will develop the signs indicating puberty and will not have the status of a sexually underdeveloped man.,§ b Rav said: The i halakha /i in /b this b entire chapter /b with regard to all of the places where an age is mentioned in years is that even when the phrase: And one day, is not explicitly noted, they are all calculated b from /b the b time /b of year of birth b until /b that same b time /b of year in the age specified. b And Ulla said: /b With regard to cases b where we learned /b in the mishna a quantity of years including the phrase: And one day, b we learned /b that the reference is to full years; b and /b with regard to cases b where we did not learn /b this phrase, i.e., where a quantity of years is mentioned in the mishna without the phrase: And one day, b we did not learn /b it, and part of the final year is equivalent to a whole year.,The Gemara discusses these two opinions. b Granted, according to Ulla, this /b is the reason b that /b the i tanna /i b teaches there, /b in previous i mishnayot /i (44b, 45a, 45b): And b one day; and here, /b in this mishna, the i tanna /i b does not teach /b this phrase. b But according to Rav, let /b the i tanna /i be consistent and b teach /b this phrase in all cases, including the mishna here., b And furthermore, it is taught /b in a i baraita /i that b Rabbi Yosei ben Keifar says in the name of Rabbi Eliezer /b with regard to the i halakhot /i of a sexually underdeveloped man and a sexually underdeveloped woman: b The twentieth year, of which thirty days have passed, /b i.e., from the age of nineteen and thirty days, b is /b considered b like the twentieth year in all regards; and Rabbi /b Yehuda HaNasi b similarly issued /b a practical b ruling /b of i halakha /i b in /b the city of b Lod, /b that b the eighteenth year of which thirty days have passed is /b considered b like the eighteenth year in all regards. /b , b Granted, /b according to the opinion of Ulla, it is b not difficult that Rabbi /b Yehuda HaNasi is referring to the eighteenth year whereas b Rabbi Yosei ben Keifar /b discusses the twentieth year, as b this /b statement of Rabbi Yehuda HaNasi is b in accordance with /b the opinion of b Beit Shammai /b with regard to the age of a sexually underdeveloped woman, and b that /b statement of Rabbi Yosei ben Keifar is b in accordance with /b the opinion of b Beit Hillel. But according to /b the opinion of b Rav, /b who maintains that full years are required for a sexually underdeveloped man or woman, this i baraita /i poses b a difficulty. /b ,The Gemara answers that this matter b is /b a dispute between b i tanna’im /i , /b and Rav maintains in accordance with the opinion that full years are required. b As it is taught /b in a i baraita /i : Full years are required with regard to the period of one b year stated with regard to sacrificial /b animals, e.g., “a lamb in its first year” (Leviticus 12:6); the one b year stated with regard to houses of walled cities, /b during which one can redeem a house he has sold in a walled city (see Leviticus 25:29); and the b two years /b stated b with regard to an ancestral field, /b during which one cannot yet redeem an ancestral field he has sold (see Leviticus 25:15).,The b six years /b stated b with regard to a Hebrew slave /b (see Exodus 21:2) b and similarly /b the years b of a son and of a daughter, /b as will be explained, b all of /b these are years b from /b the b time /b of the first year b until /b that same b time /b of year in the year specified, i.e., these periods are units of whole years instead of expiring on predetermined dates, as at the end of the calendar year. This supports the opinion of Rav that the years mentioned with regard to a sexually underdeveloped man or woman are full years.,The Gemara asks: b From where do we /b derive that the one b year stated with regard to sacrificial /b animals is calculated by whole years and not by calendar years? b Rav Aḥa bar Ya’akov said /b that b the verse states: “A lamb in its first year” /b (Leviticus 12:6). Since the verse does not state: A one-year-old lamb, it means b a year /b based on calculation of b its /b life, b and not a year of the universal count, /b i.e., the calendar year.,The Gemara further asks: b From where do we /b derive the i halakha /i that the one b year stated with regard to houses of walled cities /b is calculated by a whole year and not by calendar year? b The verse states: /b “Then he may redeem it b within a whole year after it is sold, /b for a full year he shall have the right of redemption” (Leviticus 25:29). The verse is referring to a year counted from the day b of its /b own b sale, and not the year of the universal count. From where do we /b derive that the b two years /b stated b with regard to an ancestral field /b are whole years? b The verse states: /b “According the number of years after the Jubilee you shall buy from your neighbor, and b according to the number /b |
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137. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69| 89b. שפרו ורבו עליה ישראל מדבר סיני שירדה שנאה לעכו"ם עליו ומה שמו חורב שמו ופליגא דר' אבהו דא"ר אבהו הר סיני שמו ולמה נקרא הר חורב שירדה חורבה לעכו"ם עליו:,מנין שקושרין לשון של זהורית וכו': כשנים כשני מיבעי ליה א"ר יצחק אמר להם הקב"ה לישראל אם יהיו חטאיכם כשנים הללו שסדורות ובאות מששת ימי בראשית ועד עכשיו כשלג ילבינו: דרש רבא מאי דכתיב (ישעיה א, יח) לכו נא ונוכחה יאמר ה' לכו נא בואו נא מיבעי ליה יאמר ה' אמר ה' מיבעי ליה לעתיד לבא יאמר להם הקב"ה לישראל לכו נא אצל אבותיכם ויוכיחו אתכם,ויאמרו לפניו רבש"ע אצל מי נלך אצל אברהם שאמרת לו (בראשית טו, יג) ידוע תדע ולא בקש רחמים עלינו אצל יצחק שבירך את עשו (שם כז, מ) והיה כאשר תריד ולא בקש רחמים עלינו אצל יעקב שאמרת לו (שם מו, ד) אנכי ארד עמך מצרימה ולא בקש רחמים עלינו אצל מי נלך עכשיו יאמר ה' אמר להן הקב"ה הואיל ותליתם עצמכם בי אם יהיו חטאיכם כשנים כשלג ילבינו:,א"ר שמואל בר נחמני א"ר יונתן מ"ד (ישעיה סג, טז) כי אתה אבינו כי אברהם לא ידענו וישראל לא יכירנו אתה ה' אבינו גואלנו מעולם שמך לעתיד לבא יאמר לו הקב"ה לאברהם בניך חטאו לי אמר לפניו רבש"ע ימחו על קדושת שמך אמר אימר ליה ליעקב דהוה ליה צער גידול בנים אפשר דבעי רחמי עלייהו אמר ליה בניך חטאו אמר לפניו רבש"ע ימחו על קדושת שמך אמר לא בסבי טעמא ולא בדרדקי עצה אמר לו ליצחק בניך חטאו לי אמר לפניו רבש"ע בני ולא בניך בשעה שהקדימו לפניך נעשה לנשמע קראת להם (שמות ד, כב) בני בכורי עכשיו בני ולא בניך,ועוד כמה חטאו כמה שנותיו של אדם שבעים שנה דל עשרין דלא ענשת עלייהו פשו להו חמשין דל כ"ה דלילותא פשו להו כ"ה דל תרתי סרי ופלגא דצלויי ומיכל ודבית הכסא פשו להו תרתי סרי ופלגא אם אתה סובל את כולם מוטב ואם לאו פלגא עלי ופלגא עליך ואת"ל כולם עלי הא קריבית נפשי קמך פתחו ואמרו (כי) אתה אבינו אמר להם יצחק עד שאתם מקלסין לי קלסו להקב"ה ומחוי להו יצחק הקב"ה בעינייהו מיד נשאו עיניהם למרום ואומרים (ישעיה סג, טז) אתה ה' אבינו גואלנו מעולם שמך,א"ר חייא בר אבא א"ר יוחנן ראוי היה יעקב אבינו לירד למצרים בשלשלאות של ברזל אלא שזכותו גרמה לו דכתיב (הושע יא, ד) בחבלי אדם אמשכם בעבותות אהבה ואהיה להם כמרימי עול על לחיהם ואט אליו אוכיל:, big strongמתני׳ /strong /big המוציא עצים כדי לבשל ביצה קלה תבלין כדי לתבל ביצה קלה ומצטרפין זה עם זה קליפי אגוזין קליפי רמונים איסטיס ופואה כדי לצבוע בהן בגד קטן פי סבכה מי רגלים נתר ובורית קמוליא ואשלג כדי לכבס בגד קטן פי סבכה רבי יהודה אומר כדי להעביר את הכתם:, big strongגמ׳ /strong /big תנינא חדא זימנא קנה כדי לעשות קולמוס אם היה עב או מרוסס כדי לבשל ביצה קלה שבביצים טרופה ונתונה באילפס מהו דתימא התם הוא דלא חזי למידי אבל עצים דחזו לככא דאקלידא אפילו כל שהוא קמ"ל:,תבלין כדי לתבל ביצה קלה: ורמינהו תבלין שנים וג' שמות ממין אחד או משלשה מינין (ושם אחד) אסורין ומצטרפין זה עם זה ואמר חזקיה | 89b. because b the Jewish people were fruitful /b [ b i paru /i /b ] b and multiplied in it; the Sinai Desert, /b because b hatred descended upon the nations of the world on it, /b on the mountain on which the Jewish people received the Torah. b And what is /b the mountain’s true b name? Horeb is its name. And /b that b disputes /b the opinion of b Rabbi Abbahu, as Rabbi Abbahu said: Mount Sinai is its name. And why is it called Mount Horeb? /b It is because b destruction [ i ḥurba /i ] of the nations of the world descended upon it. /b ,We learned in the mishna: b From where /b is it derived b that one ties a scarlet strip /b of wool to the scapegoat? As it says: “If your sins be like scarlet [ i kashanim /i ], they will become white like snow” (Isaiah 1:18). The Gemara wonders at this: Why does the verse use the plural form: b i Kashanim /i ? It should have /b used the singular form: b i Kashani /i . Rabbi Yitzḥak said /b that b the Holy One, Blessed be He, said to the Jewish people: /b Even b if your sins are /b as numerous b as those years [ i kashanim /i ] that have proceeded continuously from the six days of Creation until now, they will become white like snow. Rava taught: What /b is the meaning of that b which is written: “Go please and let us reason together, the Lord will say” /b (Isaiah 1:18)? Why does the verse say: b Go please? It should have /b said: b Come please. /b And why does the verse say: b The Lord will say? /b The prophet’s message is based on something that God already said. Therefore, the verse b should have /b said: b God said. /b Rather, the explanation of this verse is that b in the future /b that will surely b come, the Holy One, Blessed be He, will say to the Jewish people: Go please to your Patriarchs, and they will rebuke you. /b , b And /b the Jewish people b will say before Him: Master of the Universe, to whom shall we go? /b Shall we go b to Abraham, to whom You said: “Know certainly /b that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13), b and he did not ask for mercy on our behalf? /b Or perhaps we should go b to Isaac, who blessed Esau /b and said: b “And it shall come to pass when you shall break loose, /b that you shall shake his yoke from off your neck” (Genesis 27:40), b and he did not ask for mercy on our behalf. /b Or perhaps we should go b to Jacob, to whom You said: “I will go down to Egypt with you” /b (Genesis 46:4), b and he did not ask for mercy on our behalf. /b And if so, b to whom shall we go? /b Shall we go to our Patriarchs, who do not have mercy on us? Rather, b now God /b Himself b says /b what punishment we deserve. b The Holy One, Blessed be He, said to them: Since you made yourselves dependent on Me, “If your sins be like scarlet, they will become white like snow.” /b ,Apropos the Jewish people assessing their forefathers, the Gemara cites a related teaching. b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: What is /b the meaning of that b which is written: “For You are our Father; for Abraham knows us not, and Israel does not acknowledge us; You, Lord, are our Father, our Redeemer, everlasting is Your name” /b (Isaiah 63:16). b In the future /b that will surely b come, the Holy One, Blessed be He, will say to Abraham: Your children have sinned against Me. /b Abraham will b say before Him: Master of the Universe, /b if so, b let them be eradicated to sanctify Your name. /b God b said: I will say it to Jacob. /b Since he experienced b the pain of raising children, /b perhaps b he will ask for mercy on their behalf. /b He b said to /b Jacob: b Your children have sinned. /b Jacob b said before Him: Master of the Universe, /b if so, b let them be eradicated to sanctify Your name. /b The Holy One, Blessed be He, b said: There is no reason in elders and no wisdom in youth. /b Neither Abraham nor Jacob knew how to respond properly. He b said to Isaac: Your children have sinned against Me. /b Isaac b said before Him: Master of the Universe, /b are they b my children and not Your children? At /b Sinai, b when they accorded precedence to “We will do” over “We will listen” before You, /b didn’t You b call them, “My son, My firstborn son /b Israel” (Exodus 4:22)? b Now /b that they have sinned, are they b my children and not Your children? /b , b And furthermore, how much did they /b actually b sin? How long is a person’s life? Seventy years. Subtract /b the first b twenty /b years of his life. One b is not punished for /b sins committed then, as in heavenly matters, a person is only punished from age twenty. b Fifty /b years b remain for them. Subtract twenty-five /b years b of nights, /b and b twenty-five /b years b remain for them. Subtract twelve and a half /b years during which b one prays and eats and /b uses b the bathroom, /b and b twelve and a half /b years b remain for them. If You /b can b endure them all /b and forgive the sins committed during those years, b excellent. And if not, half /b of the sins are b upon me /b to bear b and half upon You. And if You say /b that b all of them, /b the sins of all twelve and a half years that remain, are b upon me, I sacrificed my soul before You /b and You should forgive them due to my merit. The Jewish people b began to say /b to Isaac: b You are our father. /b Only Isaac defended the Jewish people as a father would and displayed compassion toward his children. b Isaac said to them: Before you praise me, praise the Holy One, Blessed be He. And Isaac points to the Holy One, Blessed be He, before their eyes. Immediately they lifted their eyes to the heavens and say: “You, Lord, are our Father, our Redeemer, everlasting is Your name.” /b ,And since the Gemara mentioned Jacob’s descent to Egypt, the Gemara cites that which b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: Our father Jacob should have gone down to Egypt in iron chains /b as would an exile against his will, as decreed by God and related to Abraham. b However, his merit caused him /b to descend without suffering, b as it is written: “I drew them with cords of man, with bands of love, and I was to them as they that take off the yoke on their jaws, and I fed them gently” /b (Hosea 11:4)., strong MISHNA: /strong After an extended digression for a discussion of matters unrelated to the i halakhot /i of Shabbat, this mishna resumes treatment of the i halakhot /i of carrying from domain to domain on Shabbat. b One who carries out wood /b on Shabbat is liable for a measure b equivalent /b to the amount of wood necessary b to cook an easily /b cooked b egg. /b The measure that determines liability for carrying out b spices /b is b equivalent /b to that which is used b to season an easily /b cooked b egg. And /b all types of spices b join together with one another /b to constitute the measure for liability. The measure that determines liability for carrying out b nutshells, pomegranate peels, safflower, and madder, /b which are used to produce dyes, is b equivalent /b to the amount that is used b to dye a small garment /b placed b atop a /b woman’s b hairnet. /b The measure that determines liability for carrying out b urine, natron, and i borit /i , cimolian earth [ i Kimoleya /i ], and potash, /b all of which are abrasive materials used for laundry, is b equivalent /b to the amount that is used b to launder a small garment /b placed b atop a /b woman’s b hairnet. And Rabbi Yehuda says: /b The measure that determines liability for these materials is b equivalent /b to that which is used b to remove a stain. /b , strong GEMARA: /strong With regard to the measure of wood, the Gemara asks: Didn’t b we /b already b learn it once? /b As we learned in a mishna: The measure that determines liability for carrying out b a reed /b is b equivalent /b to that which is used b to make a quill. And if /b the reed b was thick /b and unfit for writing, b or /b if it was b fragmented, /b the measure that determines its liability is b equivalent /b to that which is used b to cook an egg most easily /b cooked, one that is already b beaten and placed in a stew pot. /b The measure of firewood is clearly delineated. The Gemara answers: Still, this mishna is necessary. b You might have said: There, /b the measure of the crushed reed reflects the fact that b it is not suitable for anything /b other than kindling. b However, /b regarding b wood that is suitable to /b be used b as a tooth of a key [ i aklida /i ], /b the measure that determines its liability should be b even any /b small b amount. /b Therefore, b it teaches us /b that wood is typically designated for burning, and that determines the measure for liability for carrying out wood on Shabbat.,We learned in the mishna that all types of b spices /b join together with one another to constitute the measure b equivalent /b to that which is used b to season an easily /b cooked b egg. The /b Gemara b raises a contradiction /b from that which we learned elsewhere: b Spices, /b which are prohibited due to b two or three /b different b prohibitions, /b e.g., one is prohibited due to i orla /i , and one due to the prohibition of untithed produce, and they were all b of a single species /b ( i Tosafot /i ), b or /b if they were b of three /b different b species, are prohibited, and they join together with each other /b to constitute a complete measure. b And Ḥizkiya said: /b |
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138. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 32a. עד שישמעו מפי התובע,רץ אחריהן איצטריכא ליה סלקא דעתך אמינא כיון דרץ אחריהן כמאן דאמר להו דמי קמ"ל,והא נמי תנינא שבועת העדות כיצד אמר לעדים בואו והעידוני שבועה כו' אמר אין לא אמר לא,אמר לאו דוקא,דאי לא תימא הכי גבי פקדון דקתני שבועת הפקדון כיצד אמר לו תן לי פקדון שיש לי בידך ה"נ אמר אין לא אמר לא הא (ויקרא ה, כא) וכחש בעמיתו כל דהו,אלא אמר לאו דוקא הכא נמי לאו דוקא,האי מאי אי אמרת בשלמא אמר דהכא דוקא תנא התם אטו הכא אלא אי אמרת לא אמר דהתם דוקא ולא אמר דהכא דוקא אמר אמר למה לי למיתנייה,דלמא אורחא דמילתא קא משמע לן,תניא כוותיה דשמואל ראוהו שבא אחריהן אמרו לו מה אתה בא אחרינו שבועה שאין אנו יודעין לך עדות פטורין ואם בפקדון חייבים:,השביע עליהן חמשה פעמים כו':,מנלן דאכפירה בב"ד הוא דמחייבי אחוץ לב"ד לא מחייבי,אמר אביי אמר קרא (ויקרא ה, א) אם לא יגיד ונשא עונו לא אמרתי לך אלא במקום שאילו מגיד זה מתחייב זה ממון,א"ל רב פפא לאביי אי הכי אימא שבועה גופא בב"ד אין ושלא בבית דין לא,לא ס"ד דתניא (ויקרא ה, ה) לאחת לחייב על כל אחת ואחת ואי ס"ד בב"ד מי מחייב על כל אחת ואחת והתנן השביע עליהן חמשה פעמים בפני ב"ד וכפרו אין חייבין אלא אחת אמר ר' שמעון מה טעם הואיל ואינם יכולין לחזור ולהודות אלא לאו שמע מינה שבועה חוץ לב"ד כפירה בב"ד:,כפרו שניהן כאחת חייבין: הא אי אפשר לצמצם,אמר רב חסדא הא מני ר' יוסי הגלילי היא דאמר אפשר לצמצם,רבי יוחנן אמר אפילו תימא רבנן כגון שכפרו שניהן בתוך כדי דיבור ותוך כדי דיבור כדיבור דמי,א"ל רב אחא מדיפתי לרבינא מכדי תוך כדי דיבור כמה הוי כדי שאילת תלמיד לרב (איכא דאמרי כדי שאילת הרב לתלמיד) עד דאמרי שבועה שאין אנו יודעין לך עדות טובא הוי א"ל כל אחד ואחד תוך דיבורו של חבירו:,בזה אחר זה הראשון חייב והשני פטור: מתני' דלא כי האי תנא דתניא משביע עד אחד פטור ורבי אלעזר ברבי שמעון מחייב,לימא בהא קמיפלגי דמר סבר עד אחד כי אתא לשבועה הוא דקא אתא ומר סבר עד אחד כי אתא לממונא קא אתא,ותיסברא האמר אביי הכל מודים בעד סוטה והכל מודים בעדי סוטה ומחלוקת בעדי סוטה הכל מודים בעד אחד והכל מודים בעד שכנגדו חשוד על השבועה,אלא דכ"ע עד אחד כי אתי לשבועה קא אתי והכא בהא קמיפלגי מר סבר דבר הגורם לממון כממון דמי ומ"ס לאו כממון דמי,גופא אמר אביי הכל מודים בעד סוטה והכל מודים בעדי סוטה ומחלוקת בעדי סוטה הכל מודים בעד אחד והכל מודים בעד שכנגדו חשוד על השבועה,הכל מודים בעד סוטה שחייב בעד טומאה דרחמנא הימניה דכתיב (במדבר ה, יג) ועד אין בה כל שיש בה,והכל מודים בעדי סוטה שפטור בעדי קינוי דהוה גורם דגורם | 32a. b until they hear /b a demand to testify directly b from the mouth of the plaintiff. /b ,The Gemara answers: Mentioning the case of the plaintiff b pursuing them was necessary for /b Shmuel, as otherwise it could b enter your mind to say: Since /b the plaintiff b is pursuing them, /b it is b like /b the case of b one who says to them /b directly to testify. Therefore, Shmuel b teaches us /b that although the intent of the plaintiff is for them to testify, the witnesses are liable only if he tells them so explicitly.,The Gemara asks: b But this too, we learn /b in the mishna: Liability to bring a sliding-scale offering for taking a false b oath of testimony, how so? /b In a case where the plaintiff b said to /b two b witnesses: Come and testify /b on b my /b behalf, and they replied: On our b oath, etc., /b from which it can be inferred that if the plaintiff b said /b this to the witnesses, b yes, /b they are liable, and if he b did not say /b this to the witnesses, b no, /b they are not liable.,The Gemara rejects this: No proof may be cited from the mishna, as perhaps when the i tanna /i states: In a case where the plaintiff b said, /b he did b not /b mean that this is the i halakha /i only in a case where he b specifically /b verbalized his demand that they testify; rather, the same would be true even if he conveyed his intent in a non-verbal manner., b As, if you do not say so /b and assert that the language of the mishna is precise and one is liable only if the oath was in response to a verbal demand, then as for the mishna (36b), b which teaches with regard to a deposit: /b Liability to bring a guilt-offering for taking a false b oath on a deposit, how so? /b In a case where the owner b said to /b the bailee: b Give me /b the b deposit that belongs to me /b and is b in your possession, /b would you say there, b also, /b that if the owner b said /b this to the bailee, b yes, /b he is liable, and if he b did not say /b this to the bailee, b no, /b he is not liable? b But /b doesn’t the verse b “And deals falsely with his colleague /b in a matter of deposit” (Leviticus 5:21) indicate that the bailee is liable for any denial of the deposit b at all, /b unrelated to the nature of the claim raised by the owner of the item?, b Rather, /b it must be that when the i tanna /i says with regard to the oath on a deposit: In a case where the owner b said /b to the bailee, he did b not /b mean that this is the i halakha /i only in a case where he b specifically /b verbalized his demand. b Here too, /b with regard to the oath of testimony, the i tanna /i did b not /b mean that this is the i halakha /i only in a case where the plaintiff b specifically /b verbalized his demand.,The Gemara asks: b What is this /b comparison? b Granted, if you say that here, /b when the i tanna /i says in the mishna with regard to the oath of testimony: In a case where the plaintiff b said /b to two individuals, it is b specifically /b in a case where the plaintiff verbalized his demand, one could explain that the i tanna /i b taught there, /b with regard to the oath on a deposit: In a case where the owner said, b due to /b the fact that he employed that formulation b here /b in the mishna. i Tanna’im /i frequently employ uniform language in different cases, even though there are halakhic differences between them. b But if you say /b that b neither there /b with regard to the oath on a deposit is it b specifically /b in a case where the owner verbally b said, nor here /b with regard to the oath of testimony is it b specifically /b in a case where the plaintiff verbally b said, why do I /b need b to teach: Said, said, /b in both instances?,The Gemara answers: b Perhaps /b the i tanna /i b is teaching us the matter /b in b the manner in which /b it typically occurs, as both a plaintiff and the owner of a deposit typically articulate their claims verbally. It may still be that if the demand was conveyed non-verbally, the witness is liable. Since there is no proof from the mishna, the statement of Shmuel is necessary to teach that if the demand is not articulated verbally, the witness is not liable for taking a false oath.,The Gemara notes that b it is taught /b in a i baraita /i b in accordance with /b the opinion b of Shmuel: /b In a case where the witnesses b saw that /b the plaintiff b was pursuing them, /b and b they said to him: /b For b what /b reason b are you pursuing us; /b on our b oath we do not know testimony on your /b behalf, b they are exempt. And if /b it is b with regard to /b an oath on b a deposit, /b in a case where the owner is pursuing the bailee and he denies that the deposit is in his possession, the bailees b are liable, /b as they are liable for any denial of the deposit at all, irrespective of the nature of the claim raised by the owner of the item.,§ The mishna teaches: If b he administered an oath to them five times /b and they came to court and admitted that they had knowledge of the incident and testified, they are exempt. But if they denied knowledge of the incident in court as well, they are liable for each and every one of the oaths administered to them outside the court.,The Gemara asks: b From where do we /b derive b that it is /b specifically b for denial in court that they are liable, /b and b they are not liable for /b denial b outside court? /b , b Abaye said: /b It is derived as b the verse states /b with regard to the oath of testimony: b “If he does not utter it, he shall bear his iniquity” /b (Leviticus 5:1), from which it is derived: b I said /b this i halakha /i b to you only in a place where, were this /b witness b to utter /b his testimony, b that /b other individual b becomes liable /b to make b a monetary /b payment, i.e., in court. He is not liable for denial in a place where his testimony would not render one liable to pay., b Rav Pappa said to Abaye: If so, say /b that it is not the denial but b the oath itself; /b if it is taken b in court, yes, /b he is liable, b and /b if it is b that /b which is b not /b taken b in court, no, /b he is not liable.,Abaye said to Rav Pappa: That should b not enter your mind, as it is taught /b in a i baraita /i that the verse: “And it will be when he is guilty b of any one /b of these” (Leviticus 5:5), serves b to render /b one b liable /b to bring an offering b for each and every /b instance when one repeatedly performs the transgressions for which one is liable to bring a sliding-scale offering. b And if it enters your mind /b that one is liable only for an oath taken b in court, is one liable for each and every /b oath? b But didn’t we learn /b in the mishna: If b he administered an oath to them five times before the court, and they denied /b knowledge of any testimony relating to the incident, b they are liable /b for taking b only one /b false oath. b Rabbi Shimon said: What is the reason /b for this ruling? b Since /b once they denied that they had any knowledge of the matter b they can no /b longer b retract /b that denial b and admit /b that they have knowledge of the matter. Abaye explains: b Rather, /b must one b not conclude from it /b that one is liable for each and every b oath /b taken b outside court; /b but one is liable only if the b denial /b is b in court? /b ,§ The mishna teaches: If b both of /b the witnesses b denied /b knowledge of the incident b together, /b both of them b are liable. /b The Gemara asks: b But /b isn’t it b impossible /b for two events b to coincide precisely? /b By necessity, one denial must have preceded the other., b Rav Ḥisda said: /b In accordance with b whose /b opinion b is this /b mishna? b It is /b in accordance with the opinion of b Rabbi Yosei HaGelili, who says: /b It is b possible /b for two events b to coincide precisely. /b , b Rabbi Yoḥa said: Even /b if b you say /b that the mishna is in accordance with the opinion of b the Rabbis /b who disagree with Rabbi Yosei HaGelili, the mishna can be interpreted in a case b where both of them denied /b knowledge of relevant testimony b within /b the time required b for speaking /b a short phrase, b and /b the halakhic status of a pause or retraction b within /b the time required b for speaking /b a short phrase b is like /b that of continuous b speech. /b Although the two statements did not coincide precisely, their halakhic status is as if they did., b Rav Aḥa of Difti said to Ravina: After all, how long is /b the duration of: b Within /b the time required b for speaking /b a short phrase? It is an interval b equivalent to /b the duration of b the /b three-word b greeting of a student to /b his b teacher: /b i Shalom alekha rabbi /i . b Some say /b that it is a briefer interval, b equivalent to /b the duration of b the /b two-word b greeting of a teacher to /b his b student: /b i Shalom alekha /i . According to either opinion, in the time that elapses b until /b the two of them b say: /b On my b oath we do not know /b any b testimony for you, it is /b an interval b greater /b than the time required to utter those words. How, then, can the mishna be interpreted as referring to a case where they stated their denials within the time required for speaking those words? Ravina b said to /b Rav Aḥa of Difti: The case in the mishna is one where b each and every /b potential witness will issue his denial b within /b the time required b for speaking, /b starting from the end of the statement b of the other. /b ,§ The mishna teaches: If they denied knowledge b one after the other, the first /b one who denied knowledge is b liable, and the second /b one is b exempt, /b as once the first witness denies knowledge of the incident, the second is an individual witness, whose testimony is not decisive, and he is exempt from the oath of testimony. The Gemara notes: 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 : In the case of b one who administers an oath to one witness, /b the witness is b exempt /b from bringing an offering for taking a false oath of testimony; b and Rabbi Elazar, son of Rabbi Shimon, deems /b the witness b liable /b to bring an offering. In his opinion, the second witness in the case in the mishna would be liable, not exempt.,The Gemara suggests: b Let us say /b that b they disagree about this: /b One b Sage, /b the first i tanna /i , b holds: When one witness comes /b to testify, b it is to /b render the one against whom he is testifying liable to take b an oath, /b and that is the reason b that he is coming, /b as one witness cannot render him liable to make a monetary payment. b And /b one b Sage, /b Rabbi Elazar, son of Rabbi Shimon, b holds: When one witness comes /b to testify, b it is to /b render the one against whom he is testifying liable to make b a monetary /b payment, and that is the reason that b he is coming. /b The i tanna’im /i disagree whether denial by one witness constitutes a denial with regard to monetary matters.,The Gemara rejects this: b And /b how can b you understand /b their dispute in that way? b Doesn’t Abaye say: All /b concede b with regard to a witness /b in the case b of a i sota /i /b that he is liable for taking a false oath of testimony; b and all concede with regard to witnesses /b in the case b of a i sota /i ; and /b there is b a dispute with regard to witnesses /b in the case b of a i sota /i . All concede with regard to one witness /b that he is not liable for taking a false oath of testimony because he cannot render another liable to make a monetary payment; b and all concede with regard to a witness /b testifying on behalf of the claimant b when his counterpart, /b the defendant, b is suspect about the oath. /b ,The Gemara suggests: b Rather, all concede /b that b when one witness comes /b to testify, it is to render the one against whom he is testifying liable b to /b take b an oath, /b and that is the reason b he is coming. And here they disagree about this: /b One b Sage, /b Rabbi Elazar, son of Rabbi Shimon, b holds: A matter that causes ficial /b loss b is considered /b to have b monetary /b value. Although the testimony of one witness does not render one liable for monetary payment, occasionally the party against whom he testified will prefer to pay rather than take the oath that the witness rendered him liable to take. In those cases, the testimony of one witness does in fact cause money to be paid. b And /b one b Sage, /b the first i tanna /i , b holds: /b A matter that causes ficial loss b is not considered /b to have b monetary /b value.,§ With regard to b the /b matter b itself, Abaye says: All concede with regard to a witness /b in the case b of a i sota /i /b that he is liable for taking a false oath of testimony; b and all concede with regard to witnesses /b in the case b of a i sota /i ; and /b there is b a dispute with regard to witnesses /b in the case b of a i sota /i . All concede with regard to one witness, and all concede with regard to a witness /b testifying on behalf of the claimant b when his counterpart is suspect about the oath. /b ,The Gemara elaborates: b All concede with regard to a witness /b in the case b of a i sota /i that /b he is b liable /b for taking a false oath of testimony b in /b the case of b a witness of impurity. /b This is referring to a case where the husband issues a warning to his wife in the presence of two witnesses that she may not enter into seclusion with a certain man and witnesses testify that she entered into seclusion with him, and one witness testifies that she engaged in intercourse with that man, b as /b in that case b the Merciful One accorded credibility to /b the witness, b as it is written /b with regard to a i sota /i : b “And there is no witness against her” /b (Numbers 5:13), that she engaged in intercourse. From that verse it is derived that b any /b witness b that there is against her /b is sufficient to render her forbidden to her husband and enable him to divorce her without paying the sum stipulated in the marriage contract. Therefore, the witness who testified that she engaged in intercourse with that man is for all intents and purposes a witness to a monetary matter., b And all concede with regard to witnesses /b in the case b of a i sota /i that /b each witness is b exempt /b from liability due to a false oath of testimony. This is referring b to /b the case of b witnesses of warning, /b who testify that the jealous husband warned his wife not to enter into seclusion with a certain man, b as /b each witness b is /b the b cause of a cause /b of ficial loss, not a direct cause of that loss. In order to lose payment of her marriage contract, in addition to the witnesses of warning, witnesses of seclusion would also be required, after which either a witness would testify that she engaged in intercourse or she would be required to drink the bitter water of a i sota /i , either of which would confirm that she engaged in an adulterous relationship. |
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139. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69| 42b. היודע לשחוט אוכלין משחיטתו אמר רב הונא והוא שגדול עומד על גביו,יכול לאכול כזית דגן מרחיקין מצואתו וממימי רגליו ארבע אמות אמר רב חסדא והוא שיכול לאוכלו בכדי אכילת פרס אמר רב חייא בריה דרב ייבא ובגדול אע"פ שאינו יכול לאכול בכדי אכילת פרס דכתיב (קהלת א, יח) ויוסיף דעת יוסיף מכאוב,יכול לאכול כזית צלי שוחטין עליו את הפסח שנאמר (שמות יב, ד) איש לפי אכלו רבי יהודה אומר עד שיכול לברר אכילה כיצד נותנין לו צרור וזורקו אגוז ונוטלו:, br br big strongהדרן עלך לולב הגזול /strong /big br br,מתני׳ big strongלולב /strong /big וערבה ששה ושבעה ההלל והשמחה שמונה סוכה וניסוך המים שבעה החליל חמשה וששה,לולב שבעה כיצד יו"ט הראשון של חג שחל להיות בשבת לולב שבעה ושאר כל הימים ששה,ערבה שבעה כיצד יום השביעי של ערבה שחל להיות בשבת ערבה שבעה ושאר כל הימים ששה,מצות לולב כיצד (בשבת) יום טוב הראשון של חג שחל להיות בשבת מוליכין את לולביהן להר הבית והחזנין מקבלין מהן וסודרין אותן על גבי איצטבא והזקנים מניחין את שלהן בלשכה ומלמדין אותם לומר כל מי שמגיע לולבי לידו הרי הוא לו במתנה,למחר משכימין ובאין והחזנין זורקין אותם לפניהם והן מחטפין ומכין איש את חבירו וכשראו ב"ד שבאו לידי סכנה התקינו שיהא כל אחד ואחד נוטל בביתו:, big strongגמ׳ /strong /big אמאי טלטול בעלמא הוא ולידחי שבת אמר רבה גזרה שמא יטלנו בידו וילך אצל בקי ללמוד | 42b. If he is one b who knows /b how b to slaughter /b an animal, b one may eat from /b animals b that he slaughtered. Rav Huna said: /b That is the i halakha /i b provided that an adult is standing over him /b overseeing the slaughter.,If he is one who b is able to eat an olive-bulk of grain, one distances /b himself b four cubits from his feces and from his urine /b before praying or reciting i Shema /i , as the feces and urine of a child at that stage of development produce offensive odors like those of an adult. b Rav Ḥisda said: /b That is the i halakha /i b provided that /b the minor b can eat /b the olive-bulk of grain b in /b the time it takes b to eat a half-loaf /b of bread. However, if it takes him longer, one need not distance himself before praying. b Rav Ḥiyya, son of Rav Yeiva, said: And with regard to an adult, even if he is unable to eat /b an olive-bulk of grain b in /b the time it takes b to eat a half-loaf /b of bread, one must distance himself from his feces before praying, b as it is written: “And he that increases knowledge, increases sorrow” /b (Ecclesiastes 1:18), meaning that as one grows older he becomes more flawed.,If he is one who b is able to eat an olive-bulk of roasted /b meat, b one slaughters the Paschal lamb on his /b behalf, and he is included in the group assembled to eat the Paschal lamb, b as it is stated: “According to every man’s eating /b you shall make your count for the lamb” (Exodus 12:4). b Rabbi Yehuda says: /b Ability to consume an olive-bulk is insufficient to include him in the group; rather, he is not included b until he is able to discern /b what he is b eating. How /b is that determined? If b one gives him a pebble and he throws it /b away, and if one gives him b a nut and he takes it, /b he may be included in the group for eating the Paschal lamb.,, strong MISHNA: /strong The b i lulav /i /b is taken b and /b the altar is encircled together with the b willow branch /b either b six or seven /b days, depending on which day of the Festival occurs on Shabbat. The obligation to recite b the /b full b i hallel /i and the /b mitzva of b rejoicing, /b i.e., eating the meat of the peace-offering, b is in effect for eight /b days, seven days of i Sukkot /i and the Eighth Day of Assembly. The mitzva of b i sukka /i and /b the ritual of b the water libation /b on the altar b are /b in effect for b seven /b days. b The flute /b is played in the Temple for b five or six /b days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.,The mishna elaborates: The b i lulav /i /b is taken for b seven /b days. b How /b so? If b the first day of the Festival occurs on Shabbat, /b since the mitzva to take the i lulav /i on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the i lulav /i that day. As a result, the b i lulav /i /b is then taken for b seven /b days. b And /b if the first day occurs on one of the b rest of the days /b of the week and one of the other days of the Festival coincides with Shabbat, the i lulav /i is taken only b six /b days. Since the mitzva to take the i lulav /i is a mitzva by rabbinic law throughout the rest of i Sukkot /i , it does not override Shabbat.,The altar is encircled with the b willow branch /b for b seven /b days. b How /b so? If b the seventh day of /b the mitzva of the b willow branch occurs on Shabbat, /b since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the b willow branch /b is then performed for b seven /b days. b And /b if the seventh day occurs on one of the b rest of the days /b of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only b six /b days., b How is the mitzva of i lulav /i /b fulfilled in the Temple when the first day of the Festival occurs b on Shabbat? /b If b the first day of the Festival occurs on Shabbat, /b all the people b bring their i lulavim /i to the Temple Mount /b on Friday. b The attendants receive /b the i lulavim /i b from them and arrange them on a bench [ i itztaba /i ], while the Elders place their /b i lulavim /i b in the chamber. /b They were given permission to do so due to the concern that they would be injured the following morning in the rush of people in search of their i lulavim /i . b And /b the court b teaches /b the people b to say: /b With regard to b anyone whom my i lulav /i reaches his possession, it is his as a gift. /b They did so to avoid the likely situation where people would inadvertently take i lulavim /i that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a i lulav /i that does not belong to him., b The next day /b everyone b rises early and comes /b to the Temple, b and the attendants throw /b the i lulavim /i b before them. And /b in the confusion, the people b snatch /b the i lulavim /i b and /b in the process b strike one another. And when the court saw that they came to /b potential b danger, they instituted that each and every /b person b will take /b his i lulav /i b in his house /b and fulfill the mitzva there., strong GEMARA: /strong Apropos the prohibition against taking a i lulav /i on Shabbat, the Gemara asks: b Why /b is this prohibited? After all, taking the i lulav /i b is merely moving /b the object and is prohibited due to the rabbinic prohibition of set-aside. Since the mitzva to take the i lulav /i is a mitzva by Torah law, b let it override /b this relatively minor b Shabbat /b prohibition. b Rabba said: /b This prohibition is b a decree lest one take /b the i lulav /i b in his hand and go to an expert to learn /b how to wave the i lulav /i or how to recite its blessing, |
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140. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68| 80a. שלא ראה שעה אחת בכשרותו מנא ידעינן אמר אביי כל המטיל מים ואינו עושה כיפה,ממאי הואי דאפיה אימיה בטיהרא ושתיא שיכרא מרקא אמר רב יוסף היינו דשמענא לאמי דאמר כל שממעי אמו לקוי ולא ידענא מאי ניהו,וליחוש שמא הבריא בינתים כיון דתחלתו וסופו לקוי לא חיישינן,מתיב רב מרי רבי חנינא בן אנטיגנוס אומר בודקין אותו שלש פעמים בתוך שמונים יום,לחד אבר חיישינן לכוליה גופא לא חיישינן:,רבי אליעזר אומר לא כי וכו': ורמינהו בן עשרים שנה ולא הביא שתי שערות יביאו ראיה שהוא בן עשרים והוא הסריס לא חולץ ולא מייבם בת עשרים ולא הביאה שתי שערות יביאו ראיה שהיא בת עשרים והיא האילונית לא חולצת ולא מתייבמת דברי בית הלל ובית שמאי אומרים זה וזה בני שמנה עשרה,רבי אליעזר אומר הזכר כדברי ב"ה ונקבה כדברי ב"ש מפני שהאשה ממהרת לבא לפני האיש,אמר רמי בר דיקולי אמר שמואל חזר בו ר' אליעזר איבעיא להו מהי הדר ביה תא שמע דתניא רבי אליעזר אומר סריס חמה חולץ וחולצין לאשתו שכן במינן מתרפאין באלכסנדריא של מצרים,רבי אלעזר אומר לעולם לא הדר ביה וכי תנן ההיא לעונשין,איתמר אכל חלב מבן שתים עשרה [ויום אחד] עד בן שמנה עשרה ונולדו בו סימני סריס ולאחר מכאן הביא שתי שערות רב אמר נעשה סריס למפרע ושמואל אמר קטן היה באותה שעה,מתקיף לה רב יוסף לרב אילונית לרבי מאיר יהא לה קנס,אמר ליה אביי מקטנותה יצתה לבגר,א"ל כל כי הני מילי מעלייתא יתאמרו משמאי דתניא אין הסריס נידון כבן סורר ומורה לפי שאין בן סורר ומורה נידון אלא בחתימת זקן התחתון ואין אילונית נידונית כנערה המאורסה שמקטנותה יצתה לבגר,אמר רבי אבהו סימני סריס ואילונית ובן שמנה אין עושין בהן מעשה עד שיהו בן עשרים,ובן שמנה מי קחיי והתניא בן שמנה הרי הוא כאבן ואסור לטלטלו אבל אמו שוחה עליו ומניקתו | 80a. b who never saw a single hour /b of life b in /b a state of b fitness, /b as he was born infertile. The Gemara asks: b How do we know /b that one was born this way and was never capable of having children? b Abaye said: Anyone who passes water and does not form an arch /b with his urine, but rather his urine dribbles out downward, never had sexual capacity.,Incidentally, the Gemara inquires: b From what /b does this defect arise? What is its cause? The Gemara answers: It results from b his mother baking /b bread b at noon and drinking strong beer [ i shikhra marka /i ] /b while pregt. The excessive heating of the mother’s body causes her child to be born with defective reproductive organs. b Rav Yosef said: This is /b the meaning of that b which I heard /b Rabbi b Ami say: Anyone who is impaired from his mother’s womb, and /b at the time b I did not know what /b he was referring to. Now I understand that he was speaking about a man who was infertile from birth.,The Gemara asks: b Let us be concerned that perhaps he was cured /b for some period b in the meantime, /b without our having known about it, in which case he would have had an hour of fitness at some point. The Gemara answers: b Since /b both b his beginning and his end are impaired, /b i.e., he was born with a defect and he presently suffers from the same condition, b we are not concerned /b about such a possibility., b Rav Mari raised an objection /b from the following mishna ( i Bekhorot /i 38b): b Rabbi Ḥanina ben Antigonus says: One examines /b a firstborn animal that developed a blemish in its eye b three times within eighty days /b to see whether the defect is permanent. This shows that no presumptions are made in such a case; rather, there is concern that the animal may have been cured in the meantime, even if it had the defect at the beginning and at the end of the period.,The Gemara answers: b With respect to /b a blemish affecting b a single organ, /b e.g., an eye, b we are concerned /b that the blemish might have passed and then later redeveloped, but b with regard to /b a defect affecting b the entire body, we are not concerned /b about such a possibility. A eunuch is not impaired in a single organ; rather, he has a defect that affects his entire body. Consequently, there is no concern that, though he was born with the defect and presently suffers from it, he might have regained his potency for some time in the middle.,§ It is taught in the mishna that b Rabbi Eliezer says: No; rather, /b a eunuch by natural causes performs i ḥalitza /i , whereas a eunuch caused by man does not perform i ḥalitza /i . The Gemara b raises a contradiction /b from the following mishna ( i Nidda /i 47b): If b a twenty-year-old /b man b has not grown two /b pubic b hairs, /b a sign of sexual maturity, the relatives of the widow who wish to exempt her from i ḥalitza /i and levirate marriage b must bring proof that he is twenty years old, and he, /b having been established as b a sexually underdeveloped man, does not perform i ḥalitza /i or levirate marriage /b with his i yevama /i . If b a twenty-year-old /b woman b has not grown two /b pubic b hairs, /b the relatives of her deceased husband’s brother b must bring proof that she is twenty years old, and she, /b having been established as b a sexually underdeveloped woman, does not perform i ḥalitza /i or enter into levirate marriage /b with her i yavam /i . This is b the statement of Beit Hillel. And Beit Shammai say: /b With regard to both b this and that, /b males and females, the relevant age is b eighteen years old, /b not twenty.,The mishna continues: b Rabbi Eliezer says /b that for a b male /b the i halakha /i is b in accordance with the statement of Beit Hillel, and /b for b a female /b the i halakha /i is b in accordance with the statement of Beit Shammai, because a woman reaches /b maturity b more quickly than /b does b a man, /b and therefore, if she fails to develop the signs of maturity by the age of eighteen it is assumed that she is a sexually underdeveloped woman. In any case, it is clear from this mishna that even Rabbi Eliezer agrees that one who lacks sexual capacity from birth may neither perform i ḥalitza /i nor enter into levirate marriage., b Rami bar Dikulei said /b that b Shmuel said: Rabbi Eliezer retracted his /b opinion. b A dilemma was raised before /b the Sages: b Which /b statement b did he retract? /b Did he retract what he said here in the mishna, that a eunuch by natural causes performs i ḥalitza /i with his i yevama /i and his brothers perform i ḥalitza /i with his wife? Alternatively, perhaps the mishna here reflects his final view, after he retracted what he said in the other mishna. The Gemara suggests: b Come /b and b hear /b a resolution to this question, b as it is taught /b in a i baraita /i that b Rabbi Eliezer says: A eunuch by natural causes performs i ḥalitza /i /b with his i yevama /i b and /b his brothers b perform i ḥalitza /i with his wife, as such type /b of men b are cured in Alexandria of Egypt. /b This additional source and its reasoning suggest that Rabbi Eliezer did not retract what he said in the mishna here. Rather, he retracted his statement with regard to the dispute between Beit Hillel and Beit Shammai in the other mishna., b Rabbi Elazar says: Actually, he did not retract /b anything at all. b And when we learned /b Rabbi Eliezer’s ruling in b that /b mishna with regard to the age of a sexually underdeveloped individual, that ruling was stated b with regard to punishments, /b i.e., the age at which such an individual is considered an adult so that he is liable to receive punishment, and not with regard to i ḥalitza /i or levirate marriage.,And b it was stated /b that the i amora’im /i disagreed on this issue: With regard to one who b ate /b forbidden b fats /b or performed any other transgression for which one is liable to receive lashes or i karet /i , when he was b between the age of twelve years and one day and the age of eighteen years, and he developed the signs of one who was a eunuch /b by natural causes, as explained below, b and afterward he grew two /b pubic b hairs, Rav said: /b He is b retroactively considered a eunuch /b by natural causes. In other words, these hairs are not viewed as a sign of maturity. Rather, he lacked sexual capacity from the outset, which means he became an adult at the standard age of thirteen and is held liable for his actions from that point in time. b And Shmuel said: /b No, b he was a minor at the time /b he committed his offense, as the two hairs are a sign of his maturity, albeit delayed., b Rav Yosef strongly objects to this: /b If so, b according to Rav, a sexually underdeveloped woman according to Rabbi Meir should be entitled to the fine /b paid by a rapist. Rabbi Meir maintains that a rapist is liable to be fined only if he raped a young woman between the ages of twelve and twelve and a half, but not if he raped a minor. And furthermore, a sexually underdeveloped woman is not entitled to the fine because she is considered a minor, as she never showed the signs of maturity. But according to Rav she should retroactively be viewed as an adult and would therefore be entitled to the fine., b Abaye said to him: /b A sexually underdeveloped woman b passes /b directly b from minority to /b full b adulthood. /b In other words, she is first considered a minor and then immediately an adult, without passing through the intermediate stage of young womanhood, and an adult woman is not entitled to the rapist’s fine.,Greatly impressed with this answer, Rav Yosef b said to /b Abaye: Would that b all such excellent matters be stated in my name. As it is taught /b in a i baraita /i : b A sexually underdeveloped man is not judged as a stubborn and rebellious son, as /b a boy is b judged as a stubborn and rebellious son only when /b he has b the mark of /b his b lower beard, /b i.e., when his pubic hair begins to grow in. At that point he has reached the age of maturity but is not yet a fully developed man, a stage that parallels young womanhood for women. A sexually underdeveloped man never passes through this intermediate stage between minority and full adulthood. b And /b similarly, b a sexually underdeveloped woman /b who was betrothed and raped b is not judged /b in accordance with the laws governing b a betrothed young woman /b (see Deuteronomy 22:23–27), b as she passes /b directly b from minority to /b full b adulthood /b without the intermediate stage of young womanhood. Therefore, the i baraita /i fully corroborates Abaye’s view., b Rabbi Abbahu said: /b If one has b the signs of a sexually underdeveloped man; or /b the signs of b a sexually underdeveloped woman; or /b the signs of a child b born during the eighth /b month of pregcy, whose survival is uncertain; b no action is taken in their regard, /b i.e., the sexually underdeveloped male or female is not treated as an adult and the child born during the eighth month is not deemed viable, b until they are twenty /b years old.,The Gemara asks: b Can /b a child b born during the eighth /b month of pregcy b survive? But isn’t it taught /b in a i baraita /i : A child b born during the eighth /b month b is like a stone /b with regard to the i halakhot /i of set-aside [ i muktze /i ] on Shabbat, and therefore b it is prohibited to move him /b on Shabbat, as it may be presumed that he is not viable at all. b However, his mother may bend over him and nurse him, /b |
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141. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69| 25b. קים לי בנפשאי דידענא טפי אבל תולה בדעת יונו אימא לא,ואי תנא תולה בדעת יונו דאמר בנקשא תליא מילתא ואנא ידענא לנקושי טפי אבל תולה בדעת עצמו אימא לא צריכא,מיתיבי המשחק בקוביא אלו הן המשחקים בפיספסים ולא בפיספסים בלבד אמרו אלא אפילו קליפי אגוזים וקליפי רימונים,ואימתי חזרתן משישברו את פיספסיהן ויחזרו בהן חזרה גמורה דאפילו בחנם לא עבדי,מלוה בריבית אחד המלוה ואחד הלוה ואימתי חזרתן משיקרעו את שטריהן ויחזרו בהן חזרה גמורה אפילו לנכרי לא מוזפי,ומפריחי יונים אלו שממרין את היונים ולא יונים בלבד אמרו אלא אפילו בהמה חיה ועוף ואימתי חזרתן משישברו את פגמיהן ויחזרו בהן חזרה גמורה דאפי' במדבר נמי לא עבדי,סוחרי שביעית אלו שנושאין ונותנין בפירות שביעית ואימתי חזרתן משתגיע שביעית אחרת ויבדלו,וא"ר נחמיה לא חזרת דברים בלבד אמרו אלא חזרת ממון כיצד אומר אני פלוני בר פלוני כינסתי מאתים זוז בפירות שביעית והרי הן נתונין במתנה לעניים,קתני מיהת בהמה בשלמא למאן דאמר אי תקדמיה יונך ליון היינו דמשכחת לה בהמה אלא למ"ד ארא בהמה בת הכי היא,אין בשור הבר וכמאן דאמר שור הבר מין בהמה הוא דתנן שור הבר מין בהמה הוא רבי יוסי אומר מין חיה,תנא הוסיפו עליהן הגזלנין והחמסנין,גזלן דאורייתא הוא לא נצרכא אלא למציאת חרש שוטה וקטן,מעיקרא סבור מציאת חרש שוטה וקטן לא שכיחא אי נמי מפני דרכי שלום בעלמא כיון דחזו דסוף סוף ממונא הוא דקא שקלי פסלינהו רבנן,החמסנין מעיקרא סבור דמי קא יהיב אקראי בעלמא הוא כיון דחזו דקא חטפי גזרו בהו רבנן,תנא עוד הוסיפו עליהן הרועים הגבאין והמוכסין,רועים מעיקרא סבור אקראי בעלמא הוא כיון דחזו דקא מכווני ושדו לכתחילה גזרו בהו רבנן: הגבאין והמוכסין מעיקרא סבור מאי דקיץ להו קא שקלי כיון דחזו דקא שקלי יתירא פסלינהו,אמר רבא רועה שאמרו אחד רועה בהמה דקה ואחד רועה בהמה גסה,ומי אמר רבא הכי והאמר רבא רועה בהמה דקה בא"י פסולין בחוצה לארץ כשרין רועה בהמה גסה אפילו בא"י כשרין ההוא במגדלים איתמר,ה"נ מסתברא מדקתני נאמנין עלי שלשה רועי בקר מאי לאו לעדות,לא לדינא דיקא נמי דקתני שלשה רועי בקר ואי לעדות שלשה למה לי,ואלא מאי לדינא מאי איריא שלשה רועי בקר כל בי תלתא דלא גמרי דינא נמי,הכי קאמר אפילו הני דלא שכיחי ביישוב,א"ר יהודה סתם רועה פסול סתם גבאי כשר,אבוה דר' זירא עבד גביותא תליסר שנין כי הוה אתי ריש נהרא למתא כי הוה חזי רבנן א"ל (ישעיהו כו, כ) לך עמי בא בחדריך כי הוה חזי אינשי דמתא אמר ריש נהרא אתא למתא והאידנא נכיס אבא לפום ברא וברא לפום אבא | 25b. b I am certain of myself that I know better /b than my competitor how to win. b But /b with regard to one who b makes it dependent on the decision of his pigeon, say /b that he is b not /b disqualified from bearing witness, as he is aware that he cannot guarantee the results and therefore resolves to transfer the money if he loses., b And /b conversely, b had /b the mishna b taught /b this i halakha /i only with regard to one who b makes it dependent on the decision of his pigeon, /b one might assume that only this type of gambler is disqualified, b as he /b presumably b says: The matter, /b i.e., the race, b is determined by knocking /b on trees and other objects to speed up the pigeons, b and I know /b how b to knock better /b than my opponent. Therefore, he does not resolve to transfer the money if he loses. b But /b with regard to one who b makes it dependent on his own decision, say /b that he is b not /b disqualified from bearing witness, as the roll of the dice is pure chance. Therefore, it is b necessary /b for the mishna to teach both cases.,The Gemara b raises an objection /b to the opinion that the expression: Those who fly pigeons, refers to an i ara /i , from a i baraita /i : With regard to the expression b one who plays with dice, these are ones who play with i pispasim /i , /b which are dice of marble or other types of stone. b But /b the Sages b did not /b mean to b say /b that b only /b one who plays b with i pispasim /i /b is disqualified from bearing witness, but b rather even /b one who plays with b nutshells or pomegranate shells /b is disqualified., b And when is their repentance /b accepted, so that they may resume being fit to bear witness? b Once they break their i pispasim /i and repent of them completely, /b abandoning this occupation entirely, b where they do not do /b this b even for nothing, /b i.e., they do not play even without betting.,The i baraita /i continues: The expression: b One who lends with interest, /b is referring to b both the lender and the borrower. /b Both are disqualified. b And when is their repentance /b accepted? b Once they tear their /b promissory b notes and repent of them completely, /b abandoning this occupation entirely, where b they do not lend /b with interest b even to a gentile. /b ,The expression: b And /b those b who fly pigeons, /b is referring to b those who induce the pigeons /b to behave in this manner, i.e., they train them. b And /b the Sages b did not /b mean to b say /b that b only /b those who fly b pigeons /b are disqualified; b rather, even /b those who do this with b a domesticated animal, an undomesticated animal, or /b any type of b bird /b are disqualified. b And when is their repentance /b accepted? b Once they break their fixtures [ i pigmeihen /i ] /b upon which they stand the competing animals, b and repent completely, /b abandoning this occupation entirely, b where they do not do /b this b even in the wilderness, /b where there is no one from whom to steal.,The expression: b Merchants /b who trade in the produce b of the Sabbatical /b Year, is referring to b those who do business with /b the b produce of the Sabbatical /b Year. b And when is their repentance /b accepted? b Once another Sabbatical /b Year b occurs and they refrain /b from selling its produce or from assuming ownership of such produce.,The i baraita /i continues: b And Rabbi Neḥemya said: /b The Sages b did not say /b that b verbal repentance alone /b is sufficient for a merchant who traded in the produce of the Sabbatical Year to be reinstated as a valid witness; b rather, returning /b the b money /b is also necessary. b How /b can one return the money he gained from selling produce of the Sabbatical Year? b He says: I, so-and-so the son of so-and-so, gathered, /b i.e., profited, b two hundred dinars /b from trading b in /b the b produce of the Sabbatical /b Year, b and /b as I gained it improperly, this sum is b hereby given as a gift to the poor. /b ,The Gemara explains the objection: b In any event, it is taught /b in the i baraita /i that the status of one who flies pigeons applies to one who uses b a domesticated animal /b in the same manner. b Granted, according to the one who says /b that the term: One who flies pigeons, is referring to those who race pigeons, saying: b If your pigeon reaches /b a certain destination b before my pigeon /b I will give you such and such an amount of money, b this is how you find /b a parallel case of one who races b a domesticated animal /b against another animal. b But according to the one who says /b that the term pigeon flyer means b an i ara /i , is a domesticated animal capable of /b luring other domesticated animals?,The Gemara answers: b Yes, /b the i baraita /i states this b with regard to the wild ox, /b which can be lured away from its owner’s property because it is not a completely domesticated animal. b And /b the i baraita /i states this b according to the one who says /b that b the wild ox is a species of domesticated animal, as we learned /b in a mishna ( i Kilayim /i 8:6): b The wild ox is a species of domesticated animal. /b But b Rabbi Yosei says: /b It is b a species of undomesticated animal. /b ,§ It was b taught /b in a i baraita /i : The Sages b added the robbers and those who force transactions, /b i.e., who compel others to sell to them, b to /b the list of those who are disqualified from bearing witness.,The Gemara asks: b A robber is /b disqualified b by Torah law; /b why is it necessary for the Sages to add such an individual to the list? The Gemara answers: It b is necessary only to /b add one who steals b an item found by a deaf-mute, an imbecile, or a minor, /b who acquire those items by rabbinic law only (see i Gittin /i 59b). Since these people are not considered halakhically competent, by Torah law they do not acquire an item that they find, and consequently one who steals such an item from them is not in violation of a prohibition by Torah law.,One possibility is that taking such an item is prohibited by rabbinic law because it constitutes robbery. Nevertheless, b initially /b the Sages did not disqualify such an individual from bearing witness, as they b assumed /b that the case of b an item found by a deaf-mute, an imbecile, or a minor is uncommon. /b Therefore, it was not deemed necessary to disqualify one who robs them of such an item. b Alternatively, /b the Sages may have reasoned that taking such an item is prohibited b merely on account of the ways of peace, /b i.e., to foster peace and prevent strife and controversy, and is not considered actual robbery. b When they realized that ultimately /b these people b were taking property /b from others and were likely to perform actual robbery, b the Sages disqualified them. /b ,Similarly, with regard to b those who force transactions, initially /b the Sages did not disqualify them, as b they assumed /b that their behavior could be excused for two reasons: b They would pay money /b for the items they took, and their forcing transactions b was merely occasional; /b it was not a common practice. b When they realized that /b these people b were snatching /b items regularly, b the Sages issued a decree that they /b are disqualified from bearing witness.,§ It is b taught /b in a i baraita /i : The Sages b further added /b the following b to /b the list of those disqualified from bearing witness: b The shepherds, /b who shepherd their animals in the fields of others and are therefore considered like robbers; b the collectors /b of government taxes, who collect more than the amount that people are legally liable to pay; b and the customs officials, /b who collect customs in an illegal manner.,The Gemara explains: b Shepherds /b were not disqualified at first, as the Sages b initially assumed it was merely incidental /b that they would let their animals graze in the fields of others. b When they realized that they would intentionally send /b the animals to the fields of others b from the outset, the Sages issued a decree that they /b are disqualified from bearing witness. b The collectors /b of taxes b and the customs officials /b were not disqualified at first, as the Sages b initially assumed they would take the set amount they /b were instructed to take. b When they realized that /b these officials b were taking more /b than that, b they disqualified them. /b , b Rava says: /b The b shepherd that /b the Sages b said /b is disqualified from bearing witness is referring to b both a shepherd of small livestock and a herder of large livestock. /b ,The Gemara asks: b And does Rava say this? But doesn’t Rava say: Shepherds of small livestock in Eretz Yisrael are disqualified /b from bearing witness, as besides grazing in others’ fields they also ruin the land? b Outside of Eretz /b Yisrael b they are fit /b to bear witness. By contrast, b herders of large livestock, even in Eretz Yisrael, are fit /b to bear witness. The Gemara answers: b That was stated with regard to /b those b who raise /b their animals on their own land, without herding them on land in the public domain.,The Gemara suggests a proof for Rava’s opinion that a herder of large livestock is also disqualified: b This too stands to reason, from /b the fact b that /b the mishna (24a) b teaches /b that a litigant may state: b Three cattle herders are trusted for me /b in court; by inference, cattle herders are generally disqualified. b What, is it not with regard to bearing witness /b that cattle herders are disqualified, in accordance with Rava’s statement?,The Gemara rejects this proof: b No, /b it is b with regard to /b sitting in b judgment. /b The Gemara comments: The language of the mishna b is also precise /b according to this interpretation, b as it teaches: Three cattle herders /b are trusted for me. b And if /b it is b with regard to bearing witness, why do I /b need b three /b witnesses? Two are enough.,The Gemara asks: b But rather, /b with regard to b what /b are cattle herders disqualified? If it is b with regard to /b sitting in b judgment, why /b does the mishna mention b specifically three cattle herders? Any three /b people b who did not study i halakha /i are also /b disqualified from serving as a court.,The Gemara answers: b This /b is what the mishna b is saying: /b The litigants can accept as judges b even those /b cattle herders b who /b dwell in the fields and b do not frequent the settled area, /b and are therefore not proficient in the ways of business., b Rav Yehuda says: An ordinary shepherd /b is b disqualified /b from bearing witness unless the court recognizes him as one who does not let his animals graze in the fields of others. b An ordinary /b tax b collector /b is b fit /b unless the court determines he is one who collects more than people are obligated to pay.,The Gemara relates a story about a tax collector: b The father of Rabbi Zeira collected /b taxes for b thirteen years. When the head /b tax collector of the b river /b region b would come to the city, /b Rabbi Zeira’s father would prepare the residents ahead of time. b When he would see the rabbis, he would say to them /b as a hint: b “Come, my people, enter into your chambers, /b and shut your doors behind you; hide yourself for a little moment until the indignation has passed” (Isaiah 26:20). He said this so that the head tax collector would not see the rabbis, and it would be possible to lower the taxes of the city. b When he would see /b the ordinary b people of the city, he would say /b to them: Beware, as b the head /b tax collector of the b river /b region b is coming to the city, and will now slaughter the father, /b i.e., take one’s money, b before the son, and the son before the father. /b |
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142. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 204| 87a. הכי השתא התם משתא וברוכי בהדי הדדי לא אפשר הכא אפשר דשחיט בחדא ומכסי בחדא:, big strongמתני׳ /strong /big שחט ולא כסה וראהו אחר חייב לכסות כסהו ונתגלה פטור מלכסות כסהו הרוח חייב לכסות:, big strongגמ׳ /strong /big ת"ר (ויקרא יז, יג) ושפך וכסה מי ששפך יכסה שחט ולא כסה וראהו אחר מנין שחייב לכסות שנאמר (ויקרא יז, יד) ואומר לבני ישראל אזהרה לכל בני ישראל,תניא אידך ושפך וכסה במה ששפך בו יכסה שלא יכסנו ברגל שלא יהיו מצות בזויות עליו תניא אידך ושפך וכסה מי ששפך הוא יכסנו מעשה באחד ששחט וקדם חבירו וכסה וחייבו רבן גמליאל ליתן לו י' זהובים,איבעיא להו שכר מצוה או שכר ברכה למאי נפקא מינה לברכת המזון אי אמרת שכר מצוה אחת היא ואי אמרת שכר ברכה הויין ארבעים מאי,תא שמע דא"ל ההוא צדוקי לרבי מי שיצר הרים לא ברא רוח ומי שברא רוח לא יצר הרים דכתיב (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אמר ליה שוטה שפיל לסיפיה דקרא ה' צבאות שמו,אמר ליה נקוט לי זימנא תלתא יומי ומהדרנא לך תיובתא יתיב רבי תלת תעניתא כי הוה קא בעי מיברך אמרו ליה צדוקי קאי אבבא אמר (תהלים סט, כב) ויתנו בברותי רוש וגו',א"ל רבי מבשר טובות אני לך לא מצא תשובה אויבך ונפל מן הגג ומת אמר לו רצונך שתסעוד אצלי אמר לו הן לאחר שאכלו ושתו א"ל כוס של ברכה אתה שותה או ארבעים זהובים אתה נוטל אמר לו כוס של ברכה אני שותה יצתה בת קול ואמרה כוס של ברכה ישוה ארבעים זהובים,אמר רבי יצחק עדיין שנה לאותה משפחה בין גדולי רומי וקוראין אותה משפחת בר לויאנוס:,כסהו ונתגלה: אמר ליה רב אחא בריה דרבא לרב אשי מאי שנא מהשבת אבדה דאמר מר (דברים כב, א) השב אפילו מאה פעמים,אמר ליה התם לא כתיב מיעוטא הכא כתיב מיעוטא וכסהו:,כסהו הרוח: אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא שחזר ונתגלה אבל לא חזר ונתגלה פטור מלכסות וכי חזר ונתגלה מאי הוי הא אידחי ליה אמר רב פפא זאת אומרת אין דיחוי אצל מצות,ומאי שנא מהא דתניא השוחט ונבלע דם בקרקע חייב לכסות התם כשרשומו ניכר:, big strongמתני׳ /strong /big דם שנתערב במים אם יש בו מראית דם חייב לכסות נתערב ביין רואין אותו כאילו הוא מים נתערב בדם הבהמה | 87a. The Gemara rejects this: b How can /b these cases b be compared? There, /b in the incident involving the students of Rav, it is b impossible to drink and recite a blessing simultaneously. /b Accordingly, by requesting a cup over which to recite the blessing of Grace after Meals, they demonstrated their desire to cease drinking. b Here, /b when one covers the blood of the undomesticated animal before slaughtering the bird, it is b possible to slaughter /b the bird b with the one /b hand b and cover /b the blood of the undomesticated animal b with the /b other b one. /b Accordingly, the act of covering the blood of the undomesticated animal is not considered an interruption of the acts of slaughter, since they could have been performed simultaneously., strong MISHNA: /strong If one b slaughtered /b an undomesticated animal or bird b and did not cover /b the blood, b and another /b person b saw /b the uncovered blood, the second person is b obligated to cover /b the blood. If one b covered /b the blood b and it was /b then b uncovered, /b he is b exempt from covering it /b again. If b the wind /b blew earth on the blood and b covered it, /b and it was consequently uncovered, he is b obligated to cover /b the blood., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth” (Leviticus 17:13), indicating that b the one who poured out /b its blood, i.e., slaughtered the animal, b shall cover it. /b If one b slaughtered /b the animal or bird b and did not cover /b the blood, b and another person saw /b the uncovered blood, b from where /b is it derived b that /b the person who saw the blood b is obligated to cover /b it? It is derived from the following verse, b as it is stated: “Therefore I said to the children of Israel” /b (Leviticus 17:12), which is b a warning to all the children of Israel /b to fulfill the mitzva of covering the blood., b It is taught /b in b another /b i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth,” indicating that b with that which he poured out /b the blood b he shall cover it, /b i.e., he must use his hand, and b he /b may b not cover it with /b his b foot, so that mitzvot will not be contemptible to him. It is taught /b in b another /b i baraita /i : The verse states: b “And he shall pour out /b its blood b and cover /b it with earth,” indicating that b the one who poured out /b the blood b shall cover it. An incident /b occurred b involving one who slaughtered /b an undomesticated animal or bird b and another /b individual b preempted /b him b and covered /b the blood, b and Rabban Gamliel deemed him obligated to give ten gold coins to /b the one who performed the act of slaughter., b A dilemma was raised before /b the Sages: Are these ten gold coins b compensation /b for the stolen b mitzva or /b are they b compensation /b for the stolen b blessing /b recited over the mitzva? The Gemara elaborates: b What is the /b practical b difference? /b The difference is b with regard to /b a similar case involving b Grace after Meals. If you say /b the coins are b compensation for the mitzva, /b then with regard to Grace after Meals, since all its blessings constitute b one /b mitzva, one would be obligated to give only ten gold coins. b But if you say /b they are b compensation for the /b lost b blessing, /b then with regard to Grace after Meals the compensation b is forty /b gold coins, since Grace after Meals comprises four blessings. b What /b is the conclusion?,The Gemara suggests: b Come /b and b hear /b a proof from an incident in b which a certain heretic said to Rabbi /b Yehuda HaNasi: b He who created mountains did not create wind, and he who created wind did not create mountains; /b rather, each was created by a separate deity, b as it is written: “For behold, He Who forms the mountains and He Who creates the wind” /b (Amos 4:13), indicating that there are two deities: One who forms the mountains and one who creates the wind. Rabbi Yehuda HaNasi b said to him: Imbecile, go to the end of the verse, /b which states: b “The Lord, the God of hosts, is His name.” /b The verse emphasizes that God is the One Who both forms and creates.,The heretic b said to /b Rabbi Yehuda HaNasi: b Give me three days’ time and I will respond to you /b with b a rebuttal /b of your claim. b Rabbi /b Yehuda HaNasi b sat /b and fasted b three /b days of b fasting /b while awaiting the heretic, in order that he would not find a rebuttal. b When /b Rabbi Yehuda HaNasi b wanted to have a meal /b at the conclusion of those three days, b they said to him: /b That b heretic is standing at the doorway. /b Rabbi Yehuda HaNasi b recited /b the following verse about himself: b “They put gall into my food, /b and for my thirst they gave me vinegar to drink” (Psalms 69:22), i.e., my meal is embittered with the presence of this heretic.,When Rabbi Yehuda HaNasi came to the door he saw that it was in fact a different heretic, not the one who asked for three days to prepare a rebuttal. This heretic b said to him: Rabbi, I am a bearer of good tidings for you: Your enemy did not find a response, and he threw himself from the roof and died. /b Rabbi Yehuda HaNasi b said to /b the heretic: Since you have brought me good tidings, b would you like to dine with me? /b The heretic b said to him: Yes. After they ate and drank, /b Rabbi Yehuda HaNasi b said to /b the heretic: Would b you /b like to b drink the cup of blessing, /b i.e., the cup of wine over which the Grace after Meals is recited, b or /b would b you /b like to b take forty gold coins /b instead, and I will recite the Grace after Meals? The heretic b said to him: I /b will b drink the cup of blessing. A Divine Voice emerged and said: The cup of blessing is worth forty gold coins. /b Evidently, each one of the blessings in the Grace after Meals is worth ten gold coins.,The Gemara adds: b Rabbi Yitzḥak says: That family /b of the heretic who dined with Rabbi Yehuda HaNasi b still exists among the prominent /b families b of Rome, and /b that family b is called: The family of bar Luyyanus. /b ,§ The mishna teaches that if one b covered /b the blood b and it was /b then b uncovered /b he is not obligated to cover it again. b Rav Aḥa, son of Rava, said to Rav Ashi: What is different /b about this case from the mitzva of b returning a lost item, where the Master said: /b The verse states with regard to the obligation to return a lost item: b “You shall return /b them to your brother” (Deuteronomy 22:1), b even one hundred times? /b ,Rav Ashi b said to /b Rav Aḥa: b There, /b in the verse discussing the obligation to return a lost item, b a restriction is not written /b in the verse to limit the obligation. b Here, /b in the verse discussing the obligation to cover the blood, b a restriction is written, /b as the verse states: b “And he shall cover it.” /b The usage of the term “it” indicates that one must cover the blood only one time.,§ The mishna teaches that if b the wind /b blew earth on the blood and b covered it /b one is obligated to cover the blood. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: They taught /b this i halakha /i b only /b if the blood b was again uncovered. But /b if the blood b was not again uncovered /b one is b exempt from /b the obligation b to cover it. /b The Gemara asks: b And when /b the blood b was again uncovered, what of it? Isn’t it /b already b rejected /b from the mitzva of covering since it was covered by the wind? b Rav Pappa said: That is to say /b that b there is no permanent /b rejection b with regard to mitzvot. /b Although the wind covered the blood, the mitzva to cover it was not rendered null; rather, the mitzva simply could not be performed. Consequently, once the blood is again uncovered, the mitzva to cover the blood remains in place.,The Gemara asks: b But /b even if the wind covered the blood and it remained covered, why is one exempt from performing the mitzva of covering the blood? b What is different /b about this case b from that which is taught /b in a i baraita /i : In a case where b one slaughters /b an undomesticated animal or a bird b and /b its b blood is absorbed by the ground, /b one is b obligated to cover /b the blood? The Gemara responds: b There, /b the i baraita /i is referring to a case b where the impression /b of the blood b is /b still b recognizable, /b i.e., it was not entirely absorbed in the ground., strong MISHNA: /strong In a case of the b blood /b of an undomesticated animal or bird b that was mixed with water, if there is in /b the mixture b the appearance of blood /b one is b obligated to cover /b it. If the blood b was mixed with wine one views /b the wine b as though it is water, /b and if a mixture with that amount of water would have the appearance of blood one is obligated to cover it. Likewise, if the blood of an undomesticated animal or a bird b was mixed with the blood of a domesticated animal, /b which one does not have to cover, |
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143. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 204| 62b. לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,אמר רבא שרי ליה לצורבא מרבנן למימר לא יהיבנא אכרגא דכתיב (עזרא ז, כד) מנדה בלו והלך לא שליט למירמא עליהון וא"ר יהודה מנדה זו מנת המלך בלו זו כסף גולגלתא והלך זו ארנונא,ואמר רבא שרי ליה לצורבא מרבנן למימר עבדא דנורא אנא לא יהיבנא אכרגא מ"ט לאברוחי אריא מיניה קאמר,רב אשי הוה ליה ההוא אבא זבניה לבי נורא א"ל רבינא לרב אשי האיכא (ויקרא יט, יד) לפני עור לא תתן מכשול א"ל רוב עצים להסקה ניתנו:, big strongמתני׳ /strong /big עד הקציר עד שיתחיל העם לקצור קציר חטין אבל לא קציר שעורין הכל לפי מקום נדרו אם היה בהר בהר ואם היה בבקעה בבקעה,עד הגשמים עד שיהו הגשמים עד שתרד רביעה שניה רשב"ג אומר עד שיגיע זמנה של רביעה עד שיפסקו גשמים עד שיצא ניסן כולו דברי ר' מאיר ר' יהודה אומר עד שיעבור הפסח:, big strongגמ׳ /strong /big תניא הנודר עד הקיץ בגליל וירד לעמקים אע"פ שהגיע הקיץ בעמקים אסור עד שיגיע הקיץ בגליל:,עד הגשמים עד שיהו גשמים עד שתרד רביעה שניה רשב"ג אומר וכו': אמר ר' זירא מחלוקת דאמר עד הגשמים אבל אמר עד הגשם עד זמן גשמים קאמר | 62b. b To open /b the Torah reading b first, to recite a blessing first, and to take a fine portion first. /b When portions are distributed equally, a priest can choose his share first. The verse with regard to the sons of David proves that the same i halakha /i applies to Torah scholars.,Furthermore, b Rava said: It is permitted for a Torah scholar to say: I will not pay the head tax [ i karga /i ], as it is written /b that the king of Persia wrote to Ezra, with regard to the priests, the Levites, and others who worked in the Temple: b “It shall not be lawful to impose i minda /i , i belo /i , and i halakh /i upon them” /b (Ezra 7:24). b And Rabbi Yehuda said: i Minda /i ; this is the king’s portion. i Belo /i ; this is the money /b of the b head /b tax. b And i halakh /i ; this is i arnona /i , /b a levy on people and their animals to perform physical labor in the service of the ruling authority. Since a Torah scholar is considered equivalent to a priest, as he is also dedicated to a sacred task, this exemption applies to him as well., b And Rava said /b further: b It is permitted for a Torah scholar to say: I am a servant /b of the priests b of fire /b worship and therefore b I will not pay the head tax. /b Rava maintains that a scholar may issue a statement of this kind in a place where the priests of fire-worshippers are exempt from the head tax, because he actually is declaring himself a servant of God, who is referred to as “a devouring fire” (Deuteronomy 4:24). b What is the reason /b that he is allowed to make this statement? He b is saying /b it merely in order b to chase a lion /b away b from him, /b i.e., to avoid suffering a loss.,The Gemara relates that b Rav Ashi had a particular forest, /b and b he sold it /b for its wood b to the temple of fire /b worship. b Ravina said to Rav Ashi: Isn’t there /b the prohibition: b “You shall not put a stumbling block before the blind” /b (Leviticus 19:14), which prohibits assisting others in committing transgressions? And yet you are providing assistance to an idolatrous cult. b He said to him: Most /b of the b wood /b they use b is for kindling, /b not for their ritual service. Consequently, I need not be concerned that the particular wood that I have sold them will be used for idolatry., strong MISHNA: /strong If one takes a vow b until the harvest, /b the vow remains in effect b until people begin to harvest. /b This is referring to b the wheat harvest but not the barley harvest. /b As for the exact date of this event, b all /b is determined b according to the place /b where he took b his vow. If he was on a mountain, /b it is assumed that he referred to the time of the harvest on b the mountain, and if he was in a valley, /b it is assumed that he meant the time of the harvest b in the valley. /b ,If one takes a vow b until the rains, /b or b until there are rains, /b the vow remains in effect b until the second rain /b of the rainy season b falls. Rabban Shimon ben Gamliel says: Until the time of the /b second b rainfall arrives, /b even if rain does not fall. If one takes a vow b until /b the b rains end, /b the vow remains in effect b until the entire /b month of b Nisan has ended; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed. /b , strong GEMARA: /strong b It is taught /b in a i baraita /i : With regard to b one who vows until the summer in the Galilee and /b subsequently b descends to the valleys, even if the summer /b season b has /b already b arrived in the valleys, /b the subject of his vow remains b forbidden /b to him b until summer arrives in the Galilee, /b in accordance with the mishna’s ruling that the duration of a vow is in accordance with the place where it was made.,The mishna states that if one takes a vow b until the rains, /b or b until there are rains, /b he means b until the second rain /b of the rainy season. b Rabban Shimon ben Gamliel says: /b Until the time of the second rainfall arrives. The Gemara comments: b Rabbi Zeira said: /b The b dispute /b is in a case b where /b one b said: Until the rains. However, /b if b he says: Until the rain, /b everyone agrees that b he is saying /b that the vow should remain in effect b until the time of the rains, /b but not necessarily until the rain actually falls. |
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144. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 69| 156a. ולטעמיך זבין שוי חמשא בשיתא הכי נמי דזביניה זביני,אלא קים להו לרבנן דינוקא מקרבא דעתיה גבי זוזי ואי אמרת זביניה זביני זמנין דמקרקשי ליה זוזי אזיל מזבין לכולהו נכסי דאבוה אבל גבי מתנה אי לאו דהוה ליה הנאה מיניה לא הוה יהיב ליה מתנה אמרו רבנן תיהוי מתנתו מתנה דלעבידו להו מילי,אמר רב נחמן אמר שמואל בודקין לקדושין לגרושין ולחליצה ולמיאונין ולמכור בנכסי אביו עד שיהא בן עשרים,וכיון דבדקנא לקדושין לגרושין למה לי לא נצרכא אלא ליבום דתנן בן תשע שנים ויום אחד שבא על יבמתו קנאה ואין נותן גט עד שיגדל,לחליצה לאפוקי מדר' יוסי דאמר איש כתוב בפרשה אבל אשה בין גדולה ובין קטנה קא משמע לן דמקשינן אשה לאיש דלא כר' יוסי,ולמיאונין לאפוקי מדרבי יהודה דאמר עד שירבה שחור קא משמע לן דלא כרבי יהודה,ולמכור בנכסי אביו עד שיהא בן עשרים לאפוקי ממאן דאמר בן שמנה עשרה,והלכתא תוך זמן כלפני זמן והלכתא כגידל בר מנשה,והלכתא כמר זוטרא והלכתא כאמימר והלכתא כרב נחמן אמר שמואל בכולהו:, big strongמתני׳ /strong /big המחלק נכסיו על פיו ר' אלעזר אומר אחד בריא ואחד מסוכן נכסים שיש להן אחריות נקנין בכסף ובשטר ובחזקה ושאין להן אחריות אין נקנין אלא במשיכה | 156a. b And according to your reasoning, /b that the money he receives in exchange for the property is a reason one could consider his sale valid, if b he sold /b property b worth five /b dinars b for six /b dinars, would b his sale also be /b a valid b sale? /b , b Rather, the Sages maintain that a child’s inclination /b is to be b attracted to money. And if you say /b that b his sale is /b a valid b sale, /b there may be b times /b that there are potential buyers b who rattle the dinars /b before b him /b in order to tempt him to sell, and b he will go and sell all of his father’s property. /b That is why the Sages ruled that all of his sales are not valid. b But with regard to a gift, if he did not /b derive b benefit from /b the recipient, b he would not give him a gift. The Sages /b therefore b said: Let the gift /b of an orphan b be /b a valid b gift, so /b that people b will perform /b beneficial b matters for /b the orphans, as the orphan can reciprocate by giving gifts.,§ b Rav Naḥman says /b that b Shmuel says: /b Children who have reached the age of majority, i.e., a boy who is thirteen years old and a girl who is twelve years old, b are examined /b for signs indicating puberty if it is necessary to determine their adulthood b for /b the purpose of b betrothal, for /b the purpose of b divorce, for /b the purpose of b i ḥalitza /i , and /b for the purpose of stating a girl’s b refusal /b to remain married. b But /b in order b to sell from the property that /b one inherited from b his father, /b the seller must be older, and one cannot sell this property b until /b the seller b is twenty /b years b old. /b ,The Gemara asks: b But once I examined /b the boy b for /b the purpose of b betrothal, why do I /b need to examine him again b for /b the purpose of b divorce? /b The Gemara answers: This b is necessary only with regard to /b the b levirate marriage /b of a minor, b as we learned /b in a mishna ( i Nidda /i 45a): A boy who is b nine years and one day old who engaged in intercourse with his i yevama /i , /b i.e., his brother’s widow, b acquired her /b as his wife by means of engaging in the act of intercourse. Although a minor cannot betroth a woman under ordinary circumstances, in the case of levirate marriage the act of intercourse of a nine-year-old with his i yevama /i effects acquisition. b But he cannot give /b her b a bill of divorce until he reaches his majority. /b It is therefore necessary to examine him at the time of the divorce.,The Gemara explains why it is necessary to mention examining a boy b for /b the purpose of b i ḥalitza /i : /b This is mentioned b to the exclusion of that which Rabbi Yosei /b says, b as /b Rabbi Yosei b says: “Man,” /b i.e., an adult man, b is written in the /b Torah b passage /b with regard to i ḥalitza /i , as the verse states: “And if the man does not wish to take his brother’s wife” (Deuteronomy 25:7). b But a woman, whether /b she is b an adult or a minor, /b can be released by i ḥalitza /i , as the verse does not indicate her age. To counter this, Rav Naḥman b teaches us that a woman is juxtaposed to a man /b in this passage, indicating that the i yevama /i must also have reached adulthood, and the i halakha /i is b not in accordance with /b the opinion of b Rabbi Yosei. /b ,The Gemara explains why it is necessary to mention examining a person b for /b the purpose of stating her b refusal. /b This is mentioned b to the exclusion of that which Rabbi Yehuda /b says, b as /b Rabbi Yehuda b says /b that a girl whose mother or brother married her off while she was a minor can nullify her marriage by refusing to remain married, and she can state this refusal b until /b she reaches complete maturity, i.e., b when /b the area covered by b black /b pubic hairs b is greater /b than the skin of the genital area. Rav Naḥman therefore b teaches us that /b the i halakha /i is b not in accordance with /b the opinion of b Rabbi Yehuda, /b and once a girl has developed two pubic hairs she cannot state her refusal.,Rav Naḥman states: b But /b in order b to sell from the property that /b one inherited from b his father, /b the seller must be older, and he cannot sell the property b until he is twenty /b years b old. /b This is mentioned b to the exclusion of /b the opinion of the b one who says /b that the seller can be b eighteen /b years b old. /b ,The Gemara concludes: b And the i halakha /i /b is that with regard to the age when a minor can sell property inherited from his father, b during /b the b time, /b i.e., during his twentieth year, is considered b as before /b the b time /b when it is permitted, and he cannot sell until the end of his twentieth year. b And the i halakha /i /b is b in accordance with /b the ruling that Rava sent to b Giddel bar Menashe, /b that a child who has reached his majority and understands the nature of business negotiations can sell land.,The Gemara continues: b And the i halakha /i /b is b in accordance with /b the statement of b Mar Zutra, /b that one who is not fit to sell land is also not fit to bear witness with regard to land. b And the i halakha /i /b is b in accordance with /b the statement of b Ameimar, /b that an orphan under the age of twenty can bestow gifts from the property he inherited from his father. b And the i halakha /i /b is b in accordance with /b the statement that b Rav Naḥman /b says that b Shmuel says with regard to all /b the matters that he mentioned., strong MISHNA: /strong With regard to b one who divides his property /b between various recipients b by /b means of b verbal /b instruction, b Rabbi Elazar says: /b Both in the case of b one /b who is b healthy and /b in the case of b one /b who is b dangerously ill, /b the i halakha /i is as follows: b Property that serves as a guarantee, /b i.e., land, b is acquired by /b means of b money, by a deed /b of transfer, b or by taking possession /b of it. b And that /b which b does not serve as a guarantee, /b i.e., movable property, b can be acquired only by pulling. /b |
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145. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 129| 22b. אינן בכי יותן,טעמא מאי לאו משום דלא אמרינן כיון דאיגלאי מילתא דהשתא ניחא ליה מעיקרא נמי ניחא ליה שאני התם דכתיב כי יתן עד שיתן,אי הכי רישא נמי התם כדרב פפא דרב פפא רמי כתיב כי יתן וקרינן כי יותן הא כיצד,בעינן כי יותן דומיא דכי יתן מה יתן לדעת אף כי יותן נמי לדעת,ת"ש דא"ר יוחנן משום רבי ישמעאל בן יהוצדק מנין לאבידה ששטפה נהר שהיא מותרת דכתיב (דברים כב, ג) וכן תעשה לחמורו וכן תעשה לשמלתו וכן תעשה לכל אבידת אחיך אשר תאבד ממנו ומצאתה מי שאבודה הימנו ומצויה אצל כל אדם יצאתה זו שאבודה ממנו ואינה מצויה אצל כל אדם,ואיסורא דומיא דהיתירא מה היתירא בין דאית בה סימן ובין דלית בה סימן שרא אף איסורא בין דאית בה סימן ובין דלית בה סימן אסורה תיובתא דרבא תיובתא,והלכתא כוותיה דאביי ביע"ל קג"ם,א"ל רב אחא בריה דרבא לרב אשי וכי מאחר דאיתותב רבא הני תמרי דזיקא היכי אכלינן להו אמר ליה כיון דאיכא שקצים ורמשים דקא אכלי להו מעיקרא יאושי מיאש מנייהו,יתמי דלאו בני מחילה נינהו מאי אמר ליה באגא בארעא דיתמי לא מחזקינן,מוחזק ועומד מאי כרכתא מאי אמר ליה אסירן:,כריכות ברה"ר הרי אלו שלו: אמר רבה ואפילו בדבר שיש בו סימן אלמא קסבר רבה סימן העשוי לידרס לא הוי סימן רבא אמר לא שנו אלא בדבר שאין בו סימן אבל בדבר שיש בו סימן חייב להכריז אלמא קסבר רבא סימן העשוי לידרס הוי סימן,ואיכא דמתני להא שמעתא באנפי נפשה סימן העשוי לידרס רבה אמר לא הוי סימן ורבא אמר הוי סימן,תנן כריכות ברה"ר הרי אלו שלו ברה"י נוטל ומכריז ה"ד אי דלית בהו סימן ברה"י מאי מכריז אלא לאו דאית בהו סימן וקתני ברה"ר הרי אלו שלו אלמא סימן העשוי לידרס לא הוי סימן תיובתא דרבא,אמר לך רבא לעולם דלית בהו סימן ודקא אמרת ברה"י מאי מכריז מכריז מקום ורבה אמר מקום לא הוי סימן דאיתמר מקום רבה אמר לא הוי סימן ורבא אמר הוי סימן,ת"ש כריכות ברה"ר הרי אלו שלו ברה"י נוטל ומכריז והאלומות בין ברה"ר ובין ברה"י נוטל ומכריז רבה היכי מתרץ לה ורבא היכי מתרץ לה רבה מתרץ לטעמיה בסימן ורבא מתרץ לטעמיה במקום,רבה מתרץ לטעמיה בסימן כריכות ברשות הרבים הרי אלו שלו משום | 22b. the produce b is not /b in the category of: “But b when /b water b is placed [ i khi yuttan /i ] /b upon the seed,” and the produce is not susceptible to contracting ritual impurity., b What is the reason /b that if the produce dried, the fact that the owner is glad does not render it susceptible to ritual impurity? Is it b not due to /b the fact b that we do not say: Since the matter was revealed that he is amenable /b to the moisture b now, he was also amenable from the outset? /b The same should be true with regard to despair that is not conscious. The fact that when he becomes aware of his loss he despairs of its recovery does not indicate that he despaired from the outset, contrary to the opinion of Rava. The Gemara rejects the proof: It b is different there, as /b although the phrase is vocalized to mean: “When it is placed,” b it is written: When one places [ i ki yitten /i ], /b from which it is derived that the produce is rendered susceptible to ritual impurity b only /b if the owner b places /b the liquid on the produce.,The Gemara asks: b If so, /b in b the first clause /b of the i baraita /i , b too, /b the produce should not be rendered susceptible to contracting impurity, because the dew fell on the produce and was not placed there by the owner. The Gemara answers: b There, /b the explanation is b in accordance with /b the opinion b of Rav Pappa, as Rav Pappa raised a contradiction: /b The verse states: “But when water is placed [ i vekhi yuttan /i ] upon the seed, and any part of a carcass falls thereon, it is ritually impure unto you” (Leviticus 11:38). The word “ i yuttan /i ” b is written /b in the defective form, as if it says b “ i ki yitten /i .” /b Accordingly, this would mean that one must actively place the water on the produce. Yet, b we read /b it, based on the tradition as to its correct pronunciation, as if it is written b “ i ki yuttan /i ,” /b which includes any situation where the produce becomes wet. b How so? /b How can the way the verse is written and the way it is read be reconciled?,Rav Pappa explains that b we require /b that the situation described by the words b “when water is placed [ i ki yuttan /i ]” /b be b similar to /b the situation described by the words: b When one places [ i dekhi yitten /i ]: Just as /b the term b places [ i yitten /i ] /b indicates b that /b it is b with the knowledge of /b the owner that the produce becomes wet, as he himself is placing the water, b so too, /b the term b “is placed [ i yuttan /i ]” /b means b that /b it is b with his knowledge /b that the produce becomes wet, despite the fact that he did not place the water himself. Therefore, no proof may be cited with regard to the matter of despair, where there is no Torah derivation requiring awareness from the outset.,The Gemara suggests: b Come /b and b hear /b a proof from that b which Rabbi Yoḥa says in the name of Rabbi Yishmael ben Yehotzadak: From where /b is it derived b with regard to a lost item that the river swept away that it is permitted /b for its finder to keep it? It is derived from this verse, b as it is written: “And so shall you do with his donkey; and so shall you do with his garment; and so shall you do with every lost item of your brother, which shall be lost from him, and you have found it” /b (Deuteronomy 22:3). The verse states that one must return b that which is lost from him, /b the owner, b but is /b available to be b found by any person. Excluded /b from that obligation is b that which is lost from him and is not /b available to be b found by any person; /b it is ownerless property and anyone who finds it may keep it., b And the prohibition /b written in the verse against keeping an item that is lost only to its owner is b similar to the allowance /b to keep an item lost to all people that is inferred from the verse; b just as /b in the case of b the allowance, whether there is a distinguishing mark and whether there is no distinguishing mark, /b it is permitted for the finder to keep it, b so too /b in the case of b the prohibition, whether there is a distinguishing mark and whether there is no distinguishing mark, /b it is b prohibited /b for the finder to keep it, until there is proof that the owner despaired of its recovery. The Gemara concludes: b The refutation of /b the opinion of b Rava is /b indeed a conclusive b refutation. /b , b And /b although in disputes between Abaye and Rava, the i halakha /i is typically ruled in accordance with the opinion of Rava, the b i halakha /i /b is b in accordance with /b the opinion of b Abaye in /b the disputes represented by the mnemonic: b i Yod /i , i ayin /i , i lamed /i ; i kuf /i , i gimmel /i , i mem /i . /b , b Rav Aḥa, son of Rava, said to Rav Ashi: And now that /b the opinion of b Rava was conclusively refuted, /b and the i halakha /i is that despair that is not conscious is not considered despair, if b those dates /b are blown off the tree b by the wind, how do we eat them? /b Perhaps their owner did not despair of their recovery. Rav Ashi b said to him: Since there are repugt creatures and creeping animals that eat /b the dates after they fall, the owner b despairs of their /b recovery b from the outset. /b Therefore, one who finds the dates may keep them.,Rav Aḥa asked: Perhaps the tree belonged to b minor /b orphans b who, /b because b they are not capable of relinquishing /b property, cannot despair of recovering the dates from the outset. Accordingly, b what /b is the justification for eating found dates? Rav Ashi b said to him: We do not presume a valley to /b be b land /b belonging b to orphans, /b and therefore that is not a concern.,Rav Aḥa asked: If the b presumptive status /b of the trees was b previously /b established as belonging to orphans, b what /b is the i halakha /i ? If the trees are surrounded by b fences /b that prevent repugt creatures and creeping animals from gaining access, b what /b is the i halakha /i ? Rav Ashi b said to him: /b The dates b are forbidden /b in those cases.,§ The mishna teaches that if one found b bundles /b of grain b in a public area, these /b belong b to him. Rabba says /b with regard to this ruling: b And /b this is the i halakha /i b even with regard to an item on which there is a distinguishing mark. /b The Gemara comments: b Apparently, Rabba holds /b that the legal status of b a distinguishing mark that is prone to be trampled is not /b that of b a distinguishing mark. /b Since the owner of the lost item knows that the mark is prone to be trampled, he does not rely on it and he despairs of recovering the item. b Rava said: /b The Sages b taught /b this i halakha /i b only with regard to an item on which there is no distinguishing mark, but with regard to an item on which there is a distinguishing mark, /b the one who finds it is b obligated to proclaim /b his find. The Gemara comments: b Apparently, Rava holds /b that the legal status of b a distinguishing mark that is prone to be trampled is /b that of b a distinguishing mark. /b , b And there are /b those b who teach /b the dispute with regard to b this i halakha /i independent /b of the mishna. With regard to the legal status of b a distinguishing mark that is prone to be trampled, Rabba says: It is not a distinguishing mark. And Rava says: It is a distinguishing mark. /b ,The Gemara cites proof from that which b we learned /b in a i baraita /i : If one finds b bundles /b of grain b in a public area, these /b belong b to him; /b if he finds them b in a secluded area, /b the finder b takes /b them b and proclaims /b his find. b What are the circumstances? If /b it is a case b where there is no distinguishing mark /b on the bundles, when one finds them b in a secluded area, what does he proclaim? Rather, is it not /b a case b where there is a distinguishing mark /b on the bundles, and there is then a reason for him to proclaim his find. b And /b yet, b it is taught /b in the i baraita /i that if he finds the bundles b in a public area those /b bundles belong b to him. Apparently, a distinguishing mark that is prone to be trampled is not a distinguishing mark. /b This is b a conclusive refutation of /b the opinion of b Rava. /b , b Rava /b could have b said to you: Actually, /b it is a case b where there is no distinguishing mark on /b the bundles. b And /b with regard to that b which you said: /b When one finds them b in a secluded area, what does he proclaim? He proclaims /b that the owner should provide the b location /b where he lost the bundles and thereby recover his bundles. b And Rabba said: /b The b location, /b provided by the owner, b is not a distinguishing mark /b that would enable the return of an item to its owner. b As it was stated /b that the i amora’im /i disputed this matter: With regard to b location, Rabba says: It is not a distinguishing mark, and Rava says: It is a distinguishing mark. /b ,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i : If one finds b bundles /b of grain b in a public area, these /b belong b to him; /b if he finds them b in a secluded area, /b the finder b takes /b them b and proclaims /b his find. b And /b with regard to b the sheaves, /b i.e., large bundles, b whether /b he finds them b in a public area /b or b whether /b he finds them b in a secluded area, /b the finder b takes /b them b and proclaims /b his find. b How does Rabba explain /b the i baraita /i , b and how does Rava explain /b the i baraita /i ? b Rabba explains, according to his /b line of b reasoning, /b that the i baraita /i is referring to bundles b with a distinguishing mark. And Rava explains, according to his /b line of b reasoning, /b that the i baraita /i is referring to bundles b whose location /b is their distinguishing mark.,The Gemara elaborates. b Rabba explains, according to his /b line of b reasoning, /b that the i baraita /i is referring to bundles b with a distinguishing mark: /b If one finds b bundles /b of grain b in a public area, these /b belong b to him due to /b the fact |
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146. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 68| 30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו: | 30b. is b suspect with regard to tithe. And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Yehuda, /b as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. b And /b the other b one says: One who is suspect with regard to tithe is suspect with regard to /b produce of the b Sabbatical /b Year. b And who /b are the Sages referred to here as b the Rabbis? /b It is b Rabbi Meir. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b an i am ha’aretz /i , /b i.e., one who is unreliable with regard to ritual impurity and tithes, b who accepts upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status, /b i.e., that he will be stringent in all matters observed by i ḥaverim /i , including i teruma /i , tithes, and i ḥalla /i , and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy b but /b subsequently he b was suspected with regard to one matter /b in which others saw him act improperly, b he is suspected with regard to the entire Torah. /b This is the b statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter. /b ,It is also taught in a i baraita /i ( i Tosefta /i , i Demai /i 2:4): With regard to b a convert who accepted upon himself /b upon his conversion b matters of Torah, /b i.e., all of the mitzvot, b even if he is suspect with regard to one matter /b alone, b he is suspect with regard to the entire Torah, and he is /b considered b like a Jewish transgressor [ i meshummad /i ], /b who habitually transgresses the mitzvot. The Gemara explains that the practical b difference /b resulting from the fact that he is considered like a Jewish transgressor is b that if he betroths /b a woman, b his betrothal is /b a valid b betrothal, /b and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status., b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b the commitment to observe b the matters /b associated with b i ḥaver /i status except for one matter, /b which he does not wish to observe, b he is not accepted, /b and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of b a gentile who comes to /b convert and takes upon himself to b accept the words of Torah except for one matter, he is not accepted /b as a convert. b Rabbi Yosei, son of Rabbi Yehuda, says: Even /b if he refuses to accept b one detail of rabbinic law, /b he is not accepted.,The i baraita /i continues: b And similarly, /b in the case of b a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated: /b “He among the sons of Aaron, b that sacrifices the blood of the peace offerings, /b and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to b the /b Temple b service, which is handed /b over b to the sons of Aaron, any priest who does not admit to it /b in its entirety b has no share in the priesthood. /b ,The Gemara continues on a similar topic. b The Sages taught /b in a i baraita /i : In the case of b one who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status, if we have seen that he practices /b such matters b in private, within his home, he is accepted, and afterward he is taught /b the precise details of being a i ḥaver /i . b But if /b we have b not /b seen him act as a i ḥaver /i in his home, b he is taught /b first b and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether /b in b this /b case b or that /b case, b he is /b first b accepted, and he /b then b continues to learn in /b the b usual manner, /b i.e., as a i ḥaver /i he learns from others how to behave., b The Sages taught /b in a i baraita /i : An i am ha’aretz /i who wishes to become a i ḥaver /i b is accepted /b first b with regard to hands, /b i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, b and afterward he is accepted /b as trustworthy b for purity /b in general. b And if he says: I /b wish to b accept /b purity b only with regard to hands, he is accepted /b for this. If he wishes to b accept /b upon himself the stringencies of a i ḥaver /i b with regard to ritual purity but he does not accept /b upon himself the stringencies b with regard to hands, /b i.e., to wash his hands, which is a simple act, b he is not accepted even for purity /b in general., b The Sages taught /b in a i baraita /i : b Until when is he accepted, /b i.e., how much time must elapse before he is considered trustworthy as a i ḥaver /i ? b Beit Shammai say: With regard to liquids, thirty days. With regard to /b impurity of b clothing, /b about which i ḥaverim /i would be careful as well, b twelve months. And Beit Hillel say: Both /b with regard to b this, /b liquids, b and that, /b clothing, he must maintain the practice b for twelve months /b before he is fully accepted as a i ḥaver /i .,The Gemara raises a difficulty: b If so, this is /b one b of /b the rare cases of b the leniencies of Beit Shammai and of the stringencies of Beit Hillel, /b and yet it is not included in tractate i Eduyyot /i , which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. b Rather, /b the text of the i baraita /i must be emended so that it reads: b Beit Hillel say: Both /b with regard to b this, /b liquids b and that, /b clothing, he must maintain the practice b for thirty /b days before he is fully accepted as a i ḥaver /i .,§ The Gemara provides b a mnemonic /b to remember the topics from here until the end of the chapter: b i Ḥaver /i ; student; sky-blue dye [ i tekhelet /i ]; tax; return; /b tax b collector; by himself. /b , b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i . But his children and /b the b members of his household are not required to accept /b the status of i ḥaver /i separately b in the presence of three i ḥaverim /i . Rabban Shimon ben Gamliel says: Even his children and /b the b members of his household must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , because a i ḥaver /i , who accepted it /b himself in the presence of three others, b is not comparable to the son of a i ḥaver /i , /b who b accepted /b that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient., b The Sages taught /b in a i baraita /i : b One who comes to accept upon himself /b a commitment to observe b the matters /b associated with b i ḥaver /i status must accept /b it b in the presence of three i ḥaverim /i , and even a Torah scholar /b who wishes to become a i ḥaver /i b must accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i . /b But b an elder who sits /b and studies Torah b in a yeshiva is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i , as he already accepted it upon himself from the moment he sat /b and dedicated himself to study Torah in yeshiva. b Abba Shaul says: Even a Torah scholar is not required to accept /b the status of i ḥaver /i b in the presence of three i ḥaverim /i ; and not only /b does he have the status of i ḥaver /i without an explicit declaration in the presence of three i ḥaverim /i , b but others /b can b accept /b that they wish to become a i ḥaver /i b in his presence. /b , b Rabbi Yoḥa says: This mishna, /b i.e., the ruling that a Torah scholar must declare his intent to become a i ḥaver /i in the presence of three i ḥaverim /i , b was taught in the days of the son of Rabbi Ḥanina ben Antigonus. /b At that time, b Rabbi Yehuda and Rabbi Yosei were uncertain about /b a certain b matter of ritual purity. The Sages sent /b a delegation of their students b to the son of Rabbi Ḥanina ben Antigonus /b and told them to b go /b and b tell him to examine /b this matter. The students b found him while he was carrying /b items that were ritually b pure. /b The son of Rabbi Ḥanina ben Antigonus b seated Sages from his own /b yeshiva b next to /b the students who came to ask the question, because he did not trust these students to keep his items pure. b And he stood and examined /b the matter.,The students returned and b came and told Rabbi Yehuda and Rabbi Yosei /b that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of i amei ha’aretz /i . b Rabbi Yehuda said to them /b in anger: b This one’s father, /b i.e., Rabbi Ḥanina ben Antigonus, b degraded Torah scholars /b by not trusting them with matters of ritual purity. And b he too, /b the son of Rabbi Ḥanina ben Antigonus, b degrades Torah scholars. /b , b Rabbi Yosei said to him: Let the honor of the elder, /b i.e., both the father and son, b be left in its place. /b He did not act in this manner to degrade Torah scholars. b Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, /b and they decided b that they will not pass ritually pure /b items b to any /b other b person. /b Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately., b The Sages taught /b in a i baraita /i : In the case of b a i ḥaver /i that died, his wife and children and members of his household retain their presumptive /b status b until they are suspected /b of engaging in inappropriate deeds. b And similarly, /b in the case of b a courtyard in which one sells sky-blue dye, it retains its presumptive /b status as a place in which fit sky-blue dye is sold b until it is disqualified /b due to the merchant’s unscrupulous behavior., b The Sages taught /b in a i baraita /i : b The /b former b wife an i am ha’aretz /i who /b later b marries a i ḥaver /i , and likewise the daughter of an i am ha’aretz /i who marries a i ḥaver /i , and likewise the slave of an i am ha’aretz /i who is sold to a i ḥaver /i , must all accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status. But /b with regard to b the /b former b wife of a i ḥaver /i who /b later b marries an i am ha’aretz /i , and likewise the daughter of a i ḥaver /i who marries an i am ha’aretz /i , and likewise the slave of a i ḥaver /i who was sold to an i am ha’aretz /i , /b these people b need not accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i , /b as each of them is already accustomed to behave as a i ḥaver /i .,The i baraita /i continues: b Rabbi Meir says: They too must accept /b upon themselves a commitment to observe b the matters /b associated with b i ḥaver /i status i ab initio /i . And similarly, Rabbi Shimon ben Elazar would /b illustrate this point and b say in the name of Rabbi Meir: /b There was b an incident involving a certain woman who married a i ḥaver /i and would tie [ i koma’at /i ] for him phylacteries on his hand, /b and she later b married a tax collector and would tie for him tax seals on his hand, /b which shows that her new husband had a great influence on her level of piety. |
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147. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 204| 59b. בור שהוא קרוב לאמה מתמלא ראשון מפני דרכי שלום,מצודות חיה ועופות ודגים יש בהן משום גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,מציאת חרש שוטה וקטן יש בהן משום גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,עני המנקף בראש הזית מה שתחתיו גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,אין ממחין ביד עניי עובדי כוכבים בלקט שכחה ופאה מפני דרכי שלום:, big strongגמ׳ /strong /big מנה"מ אמר רב מתנה דאמר קרא (דברים לא, ט) ויכתוב משה את התורה הזאת ויתנה אל הכהנים בני לוי אטו אנא לא ידענא דכהנים בני לוי נינהו אלא כהן ברישא והדר לוי,רבי יצחק נפחא אמר מהכא (דברים כא, ה) ונגשו הכהנים בני לוי אטו אנן לא ידעינן דכהנים בני לוי נינהו אלא כהן ברישא והדר לוי,רב אשי אמר מהכא (דברי הימים א כג, יג) בני עמרם אהרן ומשה ויבדל אהרן להקדישו קדש קדשים,ר' חייא בר אבא אמר מהכא (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה תנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,א"ל אביי לרב יוסף מפני דרכי שלום דאורייתא היא א"ל דאורייתא ומפני דרכי שלום,כל התורה כולה נמי מפני דרכי שלום היא דכתיב (משלי ג, יז) דרכיה דרכי נועם וכל נתיבותיה שלום,אלא אמר אביי לכדמר דתניא שנים ממתינין זה לזה בקערה שלשה אין ממתינין הבוצע הוא פושט ידו תחלה ואם בא לחלוק כבוד לרבו או למי שגדול ממנו הרשות בידו,ואמר מר עלה לא שנו אלא בסעודה אבל בבהכ"נ לא דאתו לאינצויי,אמר רב מתנה הא דאמרת בבהכ"נ לא לא אמרן אלא בשבתות וימים טובים דשכיחי רבים אבל בשני ובחמישי לא,איני והא רב הונא קרי בכהני בשבתות ויו"ט שאני רב הונא דאפילו רבי אמי ורבי אסי כהני חשיבי דא"י מיכף הוו כייפי ליה,אמר אביי נקטינן אין שם כהן נתפרדה חבילה ואמר אביי נקטינן אין שם לוי קורא כהן,איני והאמר רבי יוחנן כהן אחר כהן לא יקרא משום פגמו של ראשון לוי אחר לוי לא יקרא משום פגם שניהם כי קאמרינן באותו כהן,מ"ש לוי אחר לוי דאיכא פגם שניהם דאמרי חד מינייהו לאו לוי הוא כהן אחר כהן נמי אמרי חד מינייהו לאו כהן הוא כגון דמוחזק לן באבוה דהאי שני דכהן הוא,ה"נ דמוחזק לן באבוה דהאי שני דלוי הוא אלא אמרי ממזרת או נתינה נסיב ופסליה לזרעיה הכא נמי אמרי גרושה או חלוצה נסיב ואחליה לזרעיה,סוף סוף לוי מי קא הוי,ולמאן אי ליושבין הא קא חזו ליה אלא ליוצאין,שלחו ליה בני גלילא לרבי חלבו אחריהן | 59b. The Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b They established a fixed order for the irrigation of fields, so that people would not quarrel over who is given precedence., b Animals, birds, or fish /b that were caught in b traps /b are not acquired by the one who set the traps until he actually takes possession of them. Nevertheless, if another person comes and takes them, it b is considered robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b ,Similarly, b a lost item /b found by b a deaf-mute, an imbecile, or a minor /b is not acquired by him, since he lacks the legal competence to effect acquisition. Nevertheless, taking such an item from him b is considered robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b ,If b a poor person gleans /b olives b at the top of an olive tree /b and olives fall to the ground under the tree, then taking those olives b that are beneath it is /b considered b robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b , b One does not protest against poor gentiles /b who come to take b gleanings, forgotten /b sheaves, b and the produce in the corner of the field, which is given to the poor [ i pe’a /i ], /b although they are meant exclusively for the Jewish poor, b on account of the ways of peace. /b , strong GEMARA: /strong The mishna teaches that at public readings of the Torah, a priest reads first, and after him a Levite. The Gemara asks: b From where are these matters /b derived? What is the source of this i halakha /i in the Torah? b Rav Mattana said: As the verse states: “And Moses wrote this Torah, and delivered it to the priests, the sons of Levi” /b (Deuteronomy 31:9). The Gemara explains the inference: b Is that to say I do not know that the priests are the sons of Levi? /b Why is it necessary for the verse to say this? b Rather, /b the Torah was first delivered to the priests and afterward to the other Levites, and this serves as the source for the enactment that first b a priest /b reads from the Torah, b and after /b him b a Levite. /b , b Rabbi Yitzḥak Nappaḥa said /b that this i halakha /i is derived b from here, /b as it is written: b “And the priests, the sons of Levi, shall come near” /b (Deuteronomy 21:5). The Gemara asks: b Is that to say I do not know that the priests are the sons of Levi? Rather, /b the Torah was first given to the priests and afterward to the other Levites, and from this we learn that b first a priest /b reads from the Torah, b and after /b him b a Levite. /b , b Rav Ashi said /b that this i halakha /i is derived b from here: “The sons of Amram, Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy” /b (I Chronicles 23:13). This indicates that Aaron and his descendants, the priests, are considered to be holier than the rest of the tribe of Levi. Consequently, they are given precedence in public Torah readings., b Rabbi Ḥiyya bar Abba said /b that this i halakha /i is derived b from here, /b as it is stated with regard to a priest: b “And you shall sanctify him” /b (Leviticus 21:8), giving a priest priority b for every matter of sanctity. /b And with regard to this verse, a Sage from b the school of Rabbi Yishmael taught: “And you shall sanctify him,” /b giving a priest priority b for every matter of sanctity: To open /b the discussion in the study hall b first, to recite the blessing /b of Grace after Meals b first, and to take a fine portion /b at a meal b first, /b meaning that he can choose any portion at a meal for himself., b Abaye said to Rav Yosef: /b According to this, why does the mishna teach that the priest reads first from the Torah b on account of the ways of peace, /b indicating that this is a rabbinic enactment? Is it not b by Torah law /b that he reads first? Rav Yosef b said to /b Abaye: Indeed, it is b by Torah law, but /b the reason that the priest reads first is b on account of the ways of peace. /b ,Abaye objected: Aren’t the i halakhot /i of b the entire Torah also /b given b on account of the ways of peace, as it is written: “Her ways are ways of pleasantness, and all her paths are peace” /b (Proverbs 3:17)? Consequently, this i halakha /i is no different from the other i halakhot /i in the Torah, all of which were given to increase pleasantness and tranquility in the world., b Rather, Abaye said: /b The mishna’s statement that a priest reads first from the Torah on account of the ways of peace b is in accordance with /b what was said by b my master, /b Rabba. b As it is taught /b in a i baraita /i ( i Tosefta /i , i Berakhot /i 5:3): When b two people /b are eating together b from a single dish, /b they must b wait for each other, /b but if there are b three, /b each eats when he wishes and they do b not /b need to b wait /b for each other. Generally, b the one who breaks bread extends his hand /b to take food b first, but if he wishes to show respect to his teacher or to one who is greater /b than he and allow him to take first, b he has permission /b to do so., b And the Master, /b Rabba, b said with regard to /b this i baraita /i : b They taught /b this b with regard to a meal, /b that one may show honor to a person of greater stature and allow him to take food first. b But in the synagogue, /b one may b not /b show another honor, because the congregants are liable to b come to quarrel /b about who is the most distinguished among them. Accordingly, the ruling of the mishna is that to prevent strife and controversy, it is not permitted for a priest to honor an Israelite and allow him to read first from the Torah in his place., b Rav Mattana said: /b With regard to b this /b matter b that you stated, /b that b in the synagogue /b a priest is b not /b permitted to honor an Israelite and allow him to read first, b we said /b this b only concerning i Shabbatot /i and Festivals, when many people are present /b for the services, b but not on Mondays and Thursdays, /b when only a small number of people are there. On those days it is permitted for one to honor his superior, and there is no concern that this will lead to a quarrel.,The Gemara asks: b Is that so? /b Is it actually prohibited for a priest to honor his teacher and allow him to read first in his place? b But didn’t Rav Huna, /b who was not a priest, b read /b the Torah section ordinarily reserved b for priests, /b even b on i Shabbatot /i and Festivals? /b The Gemara answers: b Rav Huna is different, as even Rabbi Ami and Rabbi Asi, the most important priests in Eretz Yisrael, were subject to his /b jurisdiction. Therefore, there was no concern about a quarrel, because everyone agreed that he was the leading authority of the generation and it was fitting that he should read from the Torah first.,§ b Abaye said /b that b we have a tradition /b that if b there is no priest there /b in the synagogue at the time of the Torah reading, b the bundle is separated, /b i.e., a Levite is not shown precedence over Israelites. b And Abaye said /b that b we have a tradition /b that if b there is no Levite there /b in the synagogue, b a priest reads /b in his place.,The Gemara asks: b Is that so? But didn’t Rabbi Yoḥa say: /b One b priest should not read after /b another b priest, because /b people might mistakenly think that the second priest was called to read due to b a flaw /b that was found b in /b the status of b the first /b one, i.e., that he was found not to be a priest. And one b Levite should not read after /b another b Levite, because /b people might mistakenly think that there is b a flaw in both of them. /b If two Levites read one after the other, people might say that the second is not a Levite but an Israelite, or else that the first was not a Levite, and therefore a real Levite was called to read in his place. The Gemara answers: b When we said /b that when there is no Levite present a priest reads in his place, we were speaking b of the same priest /b who had already read from the Torah, for in that case there is no concern that people will think that a flaw had been found in his status.,The Gemara raises a question with regard to Rabbi Yoḥa’s statement: b What is different /b that in the case where one b Levite /b reads from the Torah b after /b another b Levite, /b Rabbi Yoḥa says b that there is /b concern that people might mistakenly think that there is b a flaw in both of them? /b It must be that he is concerned that people might b say /b that b one of them, /b either the first or the second, b is /b certainly b not a Levite. /b If so, in the case where one b priest /b reads from the Torah b after /b another b priest, /b he should b also /b be concerned that people might b say /b that b one of them, /b either the first or the second, b is /b certainly b not a priest. /b Why, then, was Rabbi Yoḥa concerned only about suspicions that might be raised about the first priest? The Gemara answers: He speaks about a case b where we have a presumption concerning the father of the second /b one, b that he is a priest. /b ,The Gemara asks: If so, b here too, /b in the case of the Levites let us say that b we have a presumption concerning the father of the second /b one, b that he is a Levite. Rather, /b the concern here is that even if it is known that he is the son of a Levite, people might b say /b that perhaps the father b married a i mamzeret /i , /b a daughter born from an incestuous or adulterous relationship, b or a Gibeonite woman, and /b thereby b disqualified his children, /b so that they are considered Israelites rather than Levites. If so, then b here too, /b in the case of the priests, there is concern that people might b say /b that perhaps the priest’s father b married a divorced woman or a i yevama /i who underwent i ḥalitza /i [ i ḥalutza /i ] and /b thereby b disqualified his children /b from the priesthood (see Leviticus 21:7).,The Gemara answers: b Ultimately, is he a Levite? /b If the priest is disqualified from the priesthood owing to his blemished lineage, he has the status of an Israelite, not a Levite. Therefore, if he reads from the Torah after another priest, and it is known that his father is a priest, then it must be that he too is a qualified priest. Therefore, the only reason for concern is that people might say that there is a flaw in the status of the first priest.,With regard to the concern itself, the Gemara asks: b And about whom /b is there a concern? Who might mistakenly think that the first priest’s status is blemished? b If /b you say that the concern is b for those sitting /b in the synagogue until the end of the Torah reading, that is not a valid concern, as b they see /b that he is counted as one of the seven who must read from the Torah, and therefore he must certainly be a qualified priest. b Rather, /b the concern is b for those who leave /b before the conclusion of the reading, and do not know that he was counted among the seven readers., b The people of the Galilee sent /b a question b to Rabbi Ḥelbo: After them, /b the priest and the Levite, |
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148. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 204| 28b. big strongמתני׳ /strong /big נשים במועד מענות אבל לא מטפחות ר' ישמעאל אומר הסמוכות למטה מטפחות,בראשי חדשים בחנוכה ובפורים מענות ומטפחות בזה וזה לא מקוננות נקבר המת לא מענות ולא מטפחות,איזהו עינוי שכולן עונות כאחת קינה שאחת מדברת וכולן עונות אחריה שנא' (ירמיהו ט, יט) ולמדנה בנותיכם נהי ואשה רעותה קינה,אבל לעתיד לבא הוא אומר (ישעיהו כה, ח) בלע המות לנצח ומחה ה' אלהים דמעה מעל כל פנים וגו':, big strongגמ׳ /strong /big מאי אמרן אמר רב ויי לאזלא ויי לחבילא,אמר רבא נשי דשכנציב אמרן הכי ויי לאזלא ויי לחבילא ואמר רבא נשי דשכנציב אמרן גוד גרמא מככא ונמטי מיא לאנטיכי,ואמר רבא נשי דשכנציב אמרן עטוף וכסו טורי דבר רמי ובר רברבי הוא ואמר רבא נשי דשכנציב אמרן שייול אצטלא דמלתא לבר חורין דשלימו זוודיה,ואמר רבא נשי דשכנציב אמרן רהיט ונפיל אמעברא ויזופתא יזיף ואמר רבא נשי דשכנציב אמרן אחנא תגרי אזבזגי מיבדקו ואמר רבא נשי דשכנציב אמרן מותא כי מותא ומרעין חיבוליא,תניא היה ר"מ אומר (קהלת ז, ב) טוב ללכת אל בית אבל וגו' עד והחי יתן אל לבו דברים של מיתה דיספד יספדוניה דיקבר יקברוניה דיטען יטענוניה דידל ידלוניה,ואיכא דאמרי דלא ידל ידלוניה דכתיב (משלי כה, ז) כי טוב אמר לך עלה הנה וגו',ת"ר כשמתו בניו של רבי ישמעאל נכנסו ד' זקנים לנחמו ר' טרפון ור' יוסי הגלילי ור' אלעזר בן עזריה ור"ע אמר להם ר' טרפון דעו שחכם גדול הוא ובקי באגדות אל יכנס אחד מכם לתוך דברי חבירו אמר ר"ע ואני אחרון,פתח רבי ישמעאל ואמר רבו עונותיו תכפוהו אבליו הטריח רבותיו פעם ראשונה ושניה,נענה ר"ט ואמר (ויקרא י, ו) ואחיכם כל בית ישראל יבכו את השריפה והלא דברים ק"ו ומה נדב ואביהוא שלא עשו אלא מצוה אחת דכתיב (ויקרא ט, ט) ויקריבו בני אהרן את הדם אליו כך בניו של ר' ישמעאל על אחת כמה וכמה,נענה ר' יוסי הגלילי ואמר (מלכים א יד, יג) וספדו לו כל ישראל וקברו אותו והלא דברים ק"ו ומה אביה בן ירבעם שלא עשה אלא דבר אחד טוב דכתיב ביה (מלכים א יד, יג) יען נמצא בו דבר טוב כך בניו של ר' ישמעאל על אחת כמה וכמה,מאי דבר טוב ר' זירא ור' חיננא בר פפא חד אמר שביטל משמרתו ועלה לרגל וחד אמר שביטל פרדסאות שהושיב ירבעם אביו על הדרכים שלא יעלו ישראל לרגל,נענה ר' אלעזר בן עזריה ואמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים הראשונים [אשר היו לפניך כן] ישרפו לך והלא דברים ק"ו ומה צדקיהו מלך יהודה שלא עשה אלא מצוה אחת שהעלה ירמיה מן הטיט כך בניו של ר' ישמעאל על אחת כמה וכמה,נענה ר"ע ואמר (זכריה יב, יא) ביום ההוא יגדל המספד בירושלם כמספד הדדרימון [בבקעת מגידון] ואמר רב יוסף אלמלא תרגומיה דהאי קרא לא הוה ידענא מאי קאמר,בעידנא ההוא יסגי מספדא בירושלם כמספדא דאחאב בר עמרי דקטל יתיה הדדרימון בר טברימון וכמספד דיאשיה בר אמון דקטל יתיה פרעה חגירא בבקעת מגידו,והלא דברים ק"ו ומה אחאב מלך ישראל שלא עשה אלא דבר אחד טוב דכתיב (מלכים א כב, לה) והמלך היה מעמד במרכבה נכח ארם כך בניו של ר' ישמעאל על אחת כמה וכמה,א"ל רבא לרבה בר מרי כתיב ביה בצדקיהו בשלום תמות וכתיב (ירמיהו לט, ז) ואת עיני צדקיהו עור א"ל הכי א"ר יוחנן שמת נבוכדנאצר בימיו,ואמר רבא לרבה בר מרי כתיב ביה ביאשיהו (מלכים ב כב, כ) לכן הנני אוסיפך על אבותיך ונאספת אל קברותיך בשלום וכתיב (דברי הימים ב לה, כג) ויורו היורים למלך יאשיהו ואמר רב יהודה אמר רב שעשאוהו ככברה,א"ל הכי א"ר יוחנן שלא חרב בית המקדש בימיו,א"ר יוחנן אין מנחמין רשאין לומר דבר עד שיפתח אבל שנאמר (איוב ג, א) אחרי כן פתח איוב את פיהו והדר ויען אליפז התימני,א"ר אבהו מנין לאבל שמיסב בראש שנאמר (איוב כט, כה) אבחר דרכם ואשב ראש ואשכון כמלך בגדוד כאשר אבלים ינחם,ינחם אחריני משמע אמר רב נחמן בר יצחק ינחם כתיב,מר זוטרא אמר מהכא (עמוס ו, ז) וסר מרזח סרוחים מרזח נעשה שר לסרוחים,אמר ר' חמא בר חנינא מנין לחתן שמיסב בראש שנאמר (ישעיהו סא, י) כחתן יכהן פאר מה כהן בראש אף חתן בראש,וכהן גופיה מנלן דתנא דבי ר' ישמעאל (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,א"ר חנינא קשה יציאת נשמה מן הגוף | 28b. strong MISHNA: /strong b On /b the intermediate days of b a Festival women may wail /b in grief over the deceased, b but they may not clap [ i metapeḥot /i ] /b their hands in mourning. b Rabbi Yishmael says: Those who are close to the bier may clap. /b , b On New Moons, Hanukkah and Purim, /b which are not Festivals by Torah law, the women b may /b both b wail and clap /b their hands in mourning. b On both /b the intermediate days of a Festival b and on /b New Moons, Hanukkah and Purim b they may not lament. /b After b the deceased has been buried they may neither wail nor clap. /b ,The mishna explains: b What is /b considered b wailing? /b This is b when they all wail together /b simultaneously. And what is considered b a lament? /b This is b when one speaks and they all answer after her /b with a repeated refrain, b as it is stated: “And teach your daughters wailing and everyone her neighbor lamentation” /b (Jeremiah 9:19).,In order to conclude on a positive note, the mishna says: b But with regard to the future, /b the verse b states: “He will destroy death forever; and the Lord, God, will wipe away tears from off all faces /b and the reproach of His people He will take away from off all the earth” (Isaiah 25:8)., strong GEMARA: /strong b What do /b the women who wail over the dead b say? Rav said: /b They say: b Woe over him who is /b now b departing; woe over /b him who is now returning b the pledge, /b i.e., his soul, which had been deposited in his hands all the years of his life., b Rava said: The women /b in the city of b Shekhantziv, /b who were known for their wisdom, b would say as follows: Woe over him who is /b now b departing; woe over /b him who is now returning b the pledge. And Rava said: The women of Shekhantziv would say /b about an elderly person: b The bone has been removed from the jaw and the water returns to the kettle. /b , b And Rava said: The women of Shekhantziv would say /b at a time of bereavement: b Wrap and cover the mountains /b in mourning, b as /b the deceased is b the son of the high and distinguished. Rava said: The women of Shekhantziv would say: Lend /b out b a cloak of fine wool /b to serve as a burial shroud b for a free man whose sustece has been depleted. /b In other words, a wealthy person who loses his fortune would rather die than live in poverty., b And Rava said: The women of Shekhantziv would say: /b A person b runs and tumbles at the ford and /b still b he borrows. And Rava said: The women of Shekhantziv would say: Our brothers, the merchants, will be examined at their places /b of business to see if they are honest businessmen. b And Rava said: The women of Shekhantziv would say: Death is like death, /b as everyone must die, b and suffering is like interest. /b , b It is taught /b in a i baraita /i that b Rabbi Meir would say /b with regard to the verse b “It is better to go to the house of mourning /b than to go to the house of feasting, for that is the end of all men; b and the living will lay it to his heart” /b (Ecclesiastes 7:2): What should the living lay to his heart? b Matters relating to death. /b And these matters are as follows: He b that eulogizes will be eulogized /b by others. He b that buries /b others b will be buried /b by others. He b that loads /b many words of praise and tribute into the eulogies that he delivers for others b will be /b similarly b treated /b by others. He b that raises /b his voice in weeping over others b will /b have others b raise /b their voices b over him. /b , b And some say: /b One b who does not raise himself /b with pride, but chooses his place among the lowly, b will be raised /b by others, b as it is written: /b “Do not exalt yourself in the king’s presence, and stand not in the place of great men. b For it is better to be told, step up here, /b than to be degraded in the presence of the great” (Proverbs 25:6–7)., b The Sages taught /b the following i baraita /i : b When the sons of Rabbi Yishmael died, four Elders entered to console him: Rabbi Tarfon, Rabbi Yosei HaGelili, Rabbi Elazar ben Azarya, and Rabbi Akiva. Rabbi Tarfon said to them: Know that /b Rabbi Yishmael b is a great Sage and well versed in i aggadot /i . Let none of you interrupt the words of another, /b but rather each person should say something novel of his own. b Rabbi Akiva said: And I /b shall speak b last. /b , b Rabbi Yishmael, /b the mourner, b opened and said /b about himself: b Many are his sins. /b Due to this, b his bereavements came in /b quick b succession /b and b he troubled his teachers once and /b then b a second time /b to come and console him.,Having been granted permission to speak, b Rabbi Tarfon answered and said: /b With regard to the death of Aaron’s sons it says: b “But let your brethren, the whole house of Israel, bewail the burning that the Lord has kindled” /b (Leviticus 10:6). b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Nadav and Avihu, who had performed only one mitzva /b that is explicitly mentioned in the Bible, b as it is written: “And the sons of Aaron brought the blood to him” /b (Leviticus 9:9), b this /b was nevertheless stated about them, then with regard to b the sons of Rabbi Yishmael, /b who were well known for their performance of many mitzvot, b all the more so /b should the entire Jewish people bewail their death., b Rabbi Yosei HaGelili answered and said: /b With regard to Abijah, son of King Jeroboam, the verse states: b “And all Israel shall mourn for him, and bury him” /b (I Kings 14:13). b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Abijah, son of Jeroboam, who did only one good thing, as it is written: “Because in him there is found some good thing /b toward the Lord God of Israel” (I Kings 14:13), i.e., he did only one good thing, and b this /b was his reward, then with regard to b the sons of Rabbi Yishmael all the more so /b should they be rewarded by having the entire Jewish people mourn for them and bury them.,The Gemara asks: b What /b was this b one /b good b thing /b that Abijah did? b Rabbi Zeira and Rabbi Ḥina bar Pappa /b disagreed about this issue. b One said: He abandoned his guard post. /b His father, Jeroboam, had assigned him to serve as one of the guards whose mission it was to prevent people from going up to Jerusalem on the pilgrimage Festivals. b And he /b himself b went up /b to Jerusalem b for the pilgrimage Festival. And one said: He removed the guards [ i pardesaot /i ] that his father, Jeroboam, had placed along the roads so that /b the people of b Israel would not go up /b to Jerusalem b for the pilgrimage Festivals. /b ,The i baraita /i continues: b Rabbi Elazar ben Azarya answered and said: /b With regard to King Zedekiah, the verse states: b “But you shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you” /b (Jeremiah 34:5). b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Zedekiah, king of Judea, who had performed /b only b one mitzva /b that is explicitly mentioned in the Bible, b for he had Jeremiah lifted out of the mire /b (Jeremiah 38:10), b this /b was nevertheless stated about him, then with regard to b the sons of Rabbi Yishmael all the more so /b should they be rewarded by dying in peace., b Rabbi Akiva answered and said: /b The verse states: b “On that day shall there be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon” /b (Zechariah 12:11). The Gemara comments: With regard to this verse, b Rav Yosef said: Had it not been for the /b Aramaic b translation of this verse, we would not have known what it is saying, /b as nowhere in the Bible do we find this incident involving Hadadrimmon.,The Aramaic translation reads as follows: b At that time the mourning in Jerusalem will be as great as the mourning over Ahab, son of Omri, who was slain by Hadadrimmon, son of Tabrimmon, and like the mourning over Josiah, son of Amon, who was slain by Pharaoh the lame in the valley of Megiddon. /b ,The i baraita /i continues: b Are /b these b matters not /b inferred b i a fortiori /i : If, with regard to Ahab, king of Israel, who did /b only b one good thing /b that is explicitly mentioned in the Bible, b as it is written: “And the king was propped up in his chariot facing Aram” /b (I Kings 22:35), as he did not want the Jewish people to see that he was mortally wounded and flee, and b this, /b that he was greatly mourned, was nevertheless stated about him, then b all the more so /b will b the sons of Rabbi Yishmael /b be greatly mourned.,The Gemara discusses issues in the aforementioned verses: b Rava said to Rabba bar Mari: It is written with regard to Zedekiah: “You shall die in peace,” but /b elsewhere b it is written: “And he put out Zedekiah’s eyes” /b (Jeremiah 39:7). Rabba bar Mari b said to him: Rabbi Yoḥa said as follows: /b The first verse: “You shall die in peace,” means b that Nebuchadnezzar died in /b Zedekiah’s b lifetime /b and consequently the latter died in peace, having seen the death of the wicked., b And Rava /b further b said to Rabba bar Mari: It is written with regard to Josiah: “Behold, therefore I will gather you unto your fathers, and you shall be gathered into your grave in peace” /b (II Kings 22:20), b and /b elsewhere b it is written: “And the archers shot at King Josiah; /b and the king said to his servants, Get me away; for I am grievously wounded” (II Chronicles 35:23). b And /b with regard to this verse b Rabbi Yehuda said /b that b Rav said: /b With their many arrows, b they made /b his body b like a sieve. /b ,Rabba bar Mari b said to him: Rabbi Yoḥa said as follows: /b The words “in peace” stated with regard to King Josiah refer to the fact b that the Temple was not destroyed in his lifetime, /b as the verse itself continues: “And your eyes shall not see all the evil that I will bring upon this place” (II Kings 22:20).,The Gemara returns to examining the i halakhot /i of consolation. b Rabbi Yoḥa said: The consolers are not permitted to speak words /b of consolation b until the mourner opens /b and speaks first. b As it is stated: /b “And they sat down with him upon the ground for seven days and seven nights, and none spoke a word to him; for they saw that his suffering was very great. b After this Job opened his mouth” /b (Job 2:13–3:1). b And afterward: “And Eliphaz the Temanite answered /b and said” (Job 4:1)., b Rabbi Abbahu said: From where /b is it derived that b the mourner reclines at the head [ i rosh /i ] /b of the table? b As it is stated: “I chose out their way, and sat as chief [ i rosh /i ], and dwelt as a king in the army, as one that comforts [ i yenaḥem /i ] the mourners” /b (Job 29:25). This indicates that the mourner sits at the head of the table, as the chief.,The Gemara raises an objection: But the word b i yenaḥem /i means that he comforts others, /b thereby implying that one who comforts the mourners sits at the head of the table. b Rav Naḥman bar Yitzḥak said: /b The word b is written /b as b i yinaḥem /i , /b meaning: Will be comforted, and therefore can be understood as referring to the mourner., b Mar Zutra said: /b A proof may be derived b from here: /b The verse b “And the revelry [ i mirzaḥ /i ] of those who stretched themselves out shall pass away [ i sar /i ]” /b (Amos 6:7) means that b i mirzaḥ /i , /b he who is bitter [ i mar /i ] and whose mind is overwrought b [ /b i zaḥ /i b ] /b due to grief, b is made a prince [ i sar /i ] over those who /b sit beside him b stretched out /b below him to comfort him., b Rabbi Ḥama bar Ḥanina said: From where /b is it derived b that a groom reclines at the head /b of the table? b As it is stated: “As a bridegroom decks himself [ i yekhahen /i ] with a garland” /b (Isaiah 61:10). b Just as a priest [ i kohen /i ] /b is b at the head /b of the table, b so too, a bridegroom /b is b at the head /b of the table.,The Gemara asks: b From where do we /b derive that b the priest himself /b sits at the head? The Gemara answers: b As the school of Rabbi Yishmael taught: /b With regard to a priest it says: b “You shall sanctify him, /b for he offers the bread of your God” (Leviticus 21:8), meaning that you are to sanctify him b with regard to all matters of sanctity: To be first to begin /b reading the Torah, b to be first to recite the Grace /b after Meals, b and to be first to take a portion /b during a meal.,§ The Gemara returns to its discussion of death: b Rabbi Ḥanina said: The soul’s departure from the body is as difficult /b |
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149. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 106| 17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר | 17b. b “And /b these words… b shall be” /b (Deuteronomy 6:6), teaching that these words, the words of the i Shema /i , always b “shall be” as they are, /b i.e., in the Hebrew language. The Gemara asks: b And /b as for b the Sages, what is the reason /b for their opinion? b The verse states: “Hear, /b O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words b in any language that you hear, /b i.e., understand.,The Gemara asks: b And /b according to b Rabbi /b Yehuda HaNasi b as well, isn’t it /b indeed b written, “hear”? /b What does he learn from this word, if not that the i Shema /i may be recited in any language? The Gemara answers: b This /b word b is necessary /b to teach something else: b Make heard to your ears what your mouth is saying, /b i.e., the i Shema /i must be recited audibly, not merely thought in one’s heart. The Gemara asks: b And /b how do b the Sages /b know this? The Gemara explains: They b hold like the one who said /b that if b one recites the i Shema /i but does not make it audible to his ears, he has /b nevertheless b fulfilled /b his obligation.,The Gemara asks: b And /b according to b the Sages as well, isn’t it /b indeed b written, “And /b these words b shall be”? /b What do they learn from this, if not that the i Shema /i must be recited in Hebrew? The Gemara answers: b That /b word b is necessary /b to teach b that one must not recite /b the words of the i Shema /i b out of order, /b but they “shall be” as they are, in the proper order. The Gemara asks: b And from where does Rabbi /b Yehuda HaNasi learn b that one must not recite /b the i Shema /i b out of order? /b The Gemara answers: He derives it from the fact that the verse does not say just: b Words, /b but b “the words,” /b referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: b And /b what do b the Sages /b learn from the phrase “the words”? The difference between b words /b and b “the words” is inconsequential according to them. /b ,The Gemara analyzes the dispute: b Shall we say that Rabbi /b Yehuda HaNasi b maintains /b that b the entire Torah may be recited in any language? As, if it enters your mind /b to say that the entire Torah b may be recited only in the sacred tongue, /b Hebrew, and not in any other language, b why do I /b need the Torah b to write “and /b these words b shall be” /b with respect to the i Shema /i ? Why would I think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew b it is /b nevertheless b necessary /b to specify the matter here, since without such specification b it might have entered your mind /b to say that in this context b “hear” /b means understand, b as /b maintained by b the Sages, /b and that the i Shema /i may be recited in any language. Therefore b the Merciful One writes /b in the Torah, b “and /b these words b shall be,” /b to teach us that the i Shema /i may be recited only in the original Hebrew.,The Gemara suggests: b Shall we say /b then b that the Sages maintain /b that b the entire Torah must be recited /b specifically b in the sacred tongue, /b Hebrew? b As, if it enters your mind /b to say that the entire Torah b may be recited in any language, why do I /b need the Torah b to write “hear” /b with respect to the i Shema /i ? Why would one think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, b it was /b nevertheless b necessary /b to specify the matter here. Without such specification b it could enter your mind to say /b that the words b “and /b these words b shall be” /b teach that the i Shema /i may be recited only in Hebrew, b as /b asserted by b Rabbi /b Yehuda HaNasi. Therefore b the Merciful One writes /b the word b “hear” /b in the Torah, to teach us that the i Shema /i may be recited in any language.,§ The i baraita /i cited previously taught that the i halakha /i against reciting a text out of order applies to the i Amida /i b prayer /b as well. The Gemara asks: b From where do we /b derive this? b As it is taught /b in a i baraita /i : b Shimon HaPakuli arranged the eighteen blessings /b of the i Amida /i prayer b before Rabban Gamliel in their /b fixed b order in Yavne, /b which indicates that there is a specific order to these blessings that must not be changed. b Rabbi Yoḥa said, and some say that it was taught in a i baraita /i : A hundred and twenty Elders, /b i.e., the Men of the Great Assembly, and b among them several prophets, established /b the b eighteen blessings /b of the i Amida /i b in their /b fixed b order, /b which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: b The Sages taught /b in a i baraita /i : b From where /b is it derived b that one says /b the blessing of b the Patriarchs, /b the first blessing of the i Amida /i ? b As it is stated: “Ascribe to the Lord, mighty ones” /b (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. b And from where /b is it derived b that one /b then b says /b the blessing of b mighty deeds? As it is stated /b in the continuation of that verse: b “Ascribe to the Lord glory and strength” /b (Psalms 29:1). b And from where /b is it derived b that one /b then b says /b the blessing of b holiness? As it is stated /b in the next verse: b “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” /b (Psalms 29:2).,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b understanding after /b the blessing of b holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” /b (Isaiah 29:23), and adjacent to that verse it is written: b “They also that erred in spirit shall come to understanding” /b (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. b And why did they see /b fit to institute b to say /b the blessing of b repentance after /b the blessing of b understanding? As it is written: “And they will understand with their heart, repent, and be healed” /b (Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: b If so, /b that the sequence of blessings is based on this verse, b let /b us b say /b that b the /b blessing of b healing should be said after /b the blessing of b repentance. /b Why, then, is the next blessing in the i Amida /i the blessing of forgiveness and not the blessing of healing? The Gemara explains: b This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” /b (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: b But what did you see to rely on this /b verse? b Rely on the other /b verse, which juxtaposes repentance to healing. The Gemara answers: b Another verse, /b in which it is b written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” /b (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: b Is that /b verse coming b to say that /b the blessings of b redemption and healing /b should be placed following the blessing of b forgiveness? But isn’t it written: “Repent, and be healed” /b (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: b That /b verse is referring b not /b to b the /b literal b healing from illness, but rather /b to b the /b figurative b healing of forgiveness, /b and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b redemption as the seventh /b blessing? b Rava said: Since /b there is a tradition that the Jewish people are b destined to be redeemed in the seventh /b year of the Sabbatical cycle, b consequently, they fixed /b redemption b as the seventh /b blessing. b But didn’t the Master say /b in a i baraita /i : b In the sixth /b year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly b sounds /b will be heard; b in the seventh /b year there will be b wars; and upon the conclusion of the seventh /b year, in the eighth year, b the son of David, /b the Messiah, b will come? /b The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the b war /b that takes place during the seventh year b is also the beginning of the redemption /b process, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: b And why did they see /b fit to institute that one b says /b the blessing of b healing as the eighth /b blessing? b Rabbi Aḥa said: Since circumcision was assigned to the eighth /b day of life, and circumcision b requires healing, consequently, they established /b healing b as the eighth /b blessing., b And why did they see /b fit to institute that one b says the blessing of /b bountiful b years as the ninth /b blessing? b Rabbi Alexandri said: /b This blessing was instituted b in reference to those who raise the prices /b of food. We pray for rain so that the price of produce will not rise as a result of shortages, b as it is written: “Break the arm of the wicked” /b (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. b And when David expressed this /b request, b he expressed it in the ninth /b psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: b And why did they see /b fit to institute that one b says /b the blessing of b the ingathering of /b the b exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” /b (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. b And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” /b (Isaiah 1:25), b and /b immediately after b it is written: “And I will restore your judges as at first” /b (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., b And once judgment is meted out to the wicked, the transgressors, /b i.e., the heretics and sectarians, b will cease to be. /b Consequently, the next blessing is that of the heretics, b and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, /b and they that forsake the Lord b shall cease to be” /b (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., b And once the heretics cease to be, the horn, /b i.e., the glory, b of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” /b (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. b And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” /b (Leviticus 19:32), b and adjacent to this /b it is stated: b “And if a stranger sojourns with you” /b (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., b And where will the horns /b of the righteous b be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” /b (Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., b And once Jerusalem is rebuilt, /b the Messiah, scion of the house of b David, will come, as it is stated: /b |
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150. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, cult •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 204| 12b. אימא סיפא אין בין כהן משמש לכהן שעבר אלא פר יום הכפורים ועשירית האיפה אתאן לרבי מאיר דתניא אירע בו פסול בכהן גדול ועבר ומינו כהן אחר תחתיו הראשון חוזר לעבודתו והשני כל מצות כהונה עליו דברי ר"מ [רבי יוסי אומר ראשון חוזר לעבודתו ושני אינו ראוי לא לכהן גדול ולא לכהן הדיוט],אמר רבי יוסי מעשה ביוסף בן אילים מצפורי שאירע בו פסול בכהן גדול (ועבר ומינו אחר תחתיו ולא הניחוהו אחיו הכהנים להיות לא כהן גדול ולא כהן הדיוט כהן גדול משום איבה כהן הדיוט משום מעלין בקדש ואין מורידין,רישא רבנן וסיפא ר"מ אמר רב חסדא אין רישא רבנן וסיפא ר"מ רב יוסף אמר רבי היא ונסיב לה אליבא דתנאי,רבא אמר ר"ש היא וסבר לה כר"מ בחדא ופליג עליה בחדא,דתניא דברים שבין כהן גדול לכהן הדיוט אלו הם פר הבא על כל המצות ופר יוה"כ ועשירית האיפה ולא פורע ולא פורם אבל הוא פורם מלמטה וההדיוט מלמעלה ואין מטמא לקרובים ומוזהר על הבתולה ואסור באלמנה ומחזיר את הרוצח,ומקריב אונן ואינו אוכל [ואינו חולק] מקריב חלק בראש ונוטל חלק בראש ומשמש בשמונה כלים וכל עבודת יום הכפורים אינה כשרה אלא בו ופטור על טומאת מקדש וקדשיו,וכולן נוהגין במרובה בגדים חוץ מפר המביא על כל המצות וכולן נוהגין במשיח שעבר חוץ מפר יוה"כ ועשירית האיפה וכולן אין נוהגין במשוח מלחמה חוץ מה' דברים האמורים בפרשה לא פורע ולא פורם ואין מטמא לקרובים ומוזהר על הבתולה ואסור באלמנה ומחזיר את הרוצח דברי רבי יהודה וחכמים אומרים אינו מחזיר,והאי ממאי דר"ש היא א"ר פפא מאן שמעת ליה דאמר פטור על טומאת מקדש וקדשיו ר"ש:,חוץ מה' דברים האמורים בפרשה: מה"מ דת"ר (ויקרא כא, י) והכהן הגדול מאחיו זה כהן גדול אשר יוצק על ראשו שמן המשחה זה משוח מלחמה ומלא את ידו ללבוש את הבגדים זה מרובה בגדים על כולן הוא אומר ראשו לא יפרע ובגדיו לא יפרום ועל כל נפשות מת לא יבא,יכול יהו כולן מקריבין אוננים ת"ל (ויקרא כא, יב) כי נזר שמן משחת אלהיו עליו עליו ולא על חבירו ואחר שחלקו הכתוב יכול לא יהא מצווה על הבתולה ת"ל והוא,כתנאי (ויקרא כא, יג) והוא אשה בבתוליה יקח אחר שחלק הכתוב ריבה דברי רבי ישמעאל רבי עקיבא אומר אין לי אלא שעבר מחמת קריו מחמת מומין מנין ת"ל והוא,בעא מיניה רבא מרב נחמן משיח שנצטרע מהו באלמנה מידחא דחי או מיפטר פטר לא הוה בידיה,זימנין הוי יתיב רב פפא וקמבעיא ליה א"ל הונא בריה דרב נחמן לרב פפא תנינא אין לי אלא שעבר מחמת קריו עבר מחמת מומין מנין ת"ל והוא קם נשקיה ברישיה ויהיב ליה ברתיה:, big strongמתני׳ /strong /big כהן גדול פורם מלמטה וההדיוט מלמעלה כהן גדול מקריב אונן ולא אוכל וההדיוט לא מקריב ולא אוכל:, big strongגמ׳ /strong /big אמר [רב] למטה למטה ממש למעלה למעלה ממש ושמואל אמר למטה למטה מקמי שפה למעלה למעלה מקמי שפה וזה וזה בצואר,מיתיבי על כל המתים כולן רצה מבדיל קמי שפה שלו רצה אינו מבדיל קמי שפה שלו על אביו ועל אמו מבדיל כיון דבעלמא הוי קרע קרי כאן בגדיו לא יפרום,שמואל כרבי יהודה סבירא ליה דאמר כל קרע שאינו מבדיל שפה שלו אינו אלא קרע של תפלות ומי אית ליה לר"י קריעה בכהן גדול,והא תניא אילו נאמר ראש לא יפרע ובגד לא יפרום הייתי אומר בראש ובגד של סוטה הכתוב מדבר ת"ל (ויקרא כא, י) את ראשו לא יפרע ובגדיו לא יפרום שאינו בפריעה ופרימה כל עיקר דברי רבי יהודה רבי ישמעאל אומר אינו פורם כדרך שבני אדם פורמין אלא הוא מלמטה וההדיוט מלמעלה,שמואל סבר לה כר"י בחדא ופליג עליה בחדא:, big strongמתני׳ /strong /big כל התדיר מחבירו קודם את חבירו וכל המקודש מחבירו קודם את חבירו פר המשיח ופר העדה עומדים פר המשיח קודם לפר העדה בכל מעשיו:, big strongגמ׳ /strong /big מנא הני מילי אמר אביי דאמר קרא (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד (למה לי) מכדי כתיב עולת הבקר עולת התמיד למה לי הכי קאמר רחמנא כל דתדירה קדמה:,וכל המקודש מחבירו הוא קודם את חבירו: מנלן דתנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון: | 12b. b Say the latter clause: The difference between /b a High b Priest /b currently b serving /b in that capacity b and a former /b High b Priest is only /b with regard to the b bull /b brought by the High Priest on b Yom Kippur and the tenth of an ephah /b meal-offering; but with regard to all other matters the two are equal. In this clause b we arrive at /b the opinion of b Rabbi Meir, as it is taught /b in a i baraita /i : If temporary b disqualification befell the High Priest and he left /b his position b and they appointed another priest in his stead, /b after the cause of his disqualification passes, b the first /b priest b returns to his service /b as High Priest. b And /b with regard to b the second /b priest, b all of the mitzvot of the /b High b Priesthood /b are still incumbent b upon him; /b this is b the statement of Rabbi Meir. Rabbi Yosei says: The first returns to his service, and the second is unfit /b to serve in either position; he may serve b neither as a High Priest nor as an ordinary priest. /b ,The i baraita /i continues. b Rabbi Yosei said: /b There was b an incident involving /b the priest b Yosef ben Eilim of Tzippori: When disqualification befell a High Priest and he left /b his position, the priests b appointed another, /b Yosef ben Eilim, b in his stead. And /b after the cause of the disqualification passed, b his brethren the priests did not allow /b Yosef ben Eilim b to /b serve, b neither /b as b a High Priest nor /b as b an ordinary priest. /b The Gemara explains: Neither as b a High Priest, due to enmity, /b jealousy, and bitterness that would be engendered if there were two High Priests with equal standing in the Temple. Nor as b an ordinary priest, because /b the principle is: b One elevates /b to a higher level b in /b matters of b sanctity and one does not downgrade. /b Once he has served as a High Priest he cannot be restored to the position of an ordinary priest.,The Gemara asks: Can it be that b the first clause /b of the mishna is in accordance with the opinion of b the Rabbis, /b who disagree with Rabbi Meir, b and the latter clause /b is in accordance with the opinion of b Rabbi Meir? Rav Ḥisda said: Indeed, the first clause /b of the mishna is in accordance with the opinion of b the Rabbis and the latter clause /b is in accordance with the opinion of b Rabbi Meir. Rav Yosef said: /b The entire mishna b is /b in accordance with the opinion of b Rabbi /b Yehuda HaNasi, b and he formulates /b the mishna b according to /b different b i tanna’im /i . /b It is in accordance with the opinion of the Rabbis with regard to a High Priest consecrated by donning multiple garments, and in accordance with the opinion of Rabbi Meir with regard to a former High Priest., b Rava said: /b The entire mishna b is /b stating the opinion of b Rabbi Shimon, and he holds in accordance with /b the opinion of b Rabbi Meir with regard to one /b matter b and disagrees with him with regard to one /b matter.,This is b as it is taught /b in a i baraita /i : b These are matters /b with regard to b which /b there are differences b between a High Priest and an ordinary priest: /b The High Priest brings b the bull that comes for any of the mitzvot, and the bull of Yom Kippur, and the /b daily b tenth of an ephah /b meal-offering. b And he may not grow /b his hair b long and may not rend /b his garments as expressions of mourning; b but /b he b rends /b his garment b from below /b in an inconspicuous manner, b and the ordinary /b priest rends his garment b from above, /b in the typical manner. b And /b the High Priest b may not render himself impure /b with impurity imparted by a corpse even b in /b the event that one of his b relatives /b dies, b and /b he is b warned to /b marry b a virgin, and /b it is b prohibited /b for him b to /b marry b a widow, and /b when he dies b he restores the /b unwitting b murderer /b to his home from the city of refuge.,The i baraita /i continues: b And /b the High Priest b sacrifices /b offerings even as b an acute mourner /b on the day that a close relative dies, b but he may not partake /b of the offerings on that day b and he does not receive a share /b of those offerings. b He sacrifices a portion at the head /b of the priests, i.e., whenever he chooses, b and takes a portion at the head, /b i.e., he takes a portion from any offering that he chooses. b And he performs /b the Temple service b wearing eight /b priestly b garments, and the entire Yom Kippur service is valid only /b when performed b by him, and he is exempt from /b bringing a sliding-scale offering for the b defiling of /b the b Temple or its sacrificial /b foods.,The i baraita /i continues: b And all /b these i halakhot /i b are in effect with regard to /b the High Priest who is consecrated by donning b multiple garments, except for the bull the /b High Priest b brings for all the mitzvot. And all /b these i halakhot /i b are in effect with regard to a former anointed /b High Priest, b except for the bull of Yom Kippur and the tenth of an ephah. And all /b these i halakhot /i b are not in effect with regard to /b a priest b anointed for war, except for the five matters stated in the portion /b where the i halakhot /i of the High Priest are enumerated (see Leviticus, chapter 21): b He may not grow /b his hair b long and may not rend /b his garments, b and he may not render himself impure /b with impurity imparted by a corpse even b in /b the event that one of his b relatives /b dies, b and he is warned to /b marry b a virgin, and /b it is b prohibited /b for him b to /b marry b a widow, and /b when he dies b he restores the /b unwitting b murderer /b to his home from the city of refuge; this is b the statement of Rabbi Yehuda. And the Rabbis say: He does not restore the /b unwitting b murderer /b to his home.,The Gemara asks: b And /b with regard to b this /b i baraita /i , b from where /b can it be derived b that /b the i tanna /i b is Rabbi Shimon? Rav Pappa said: Whom did you hear who says: /b A High Priest is b exempt from /b bringing a sliding-scale offering for the b defiling of /b the b Temple or its sacrificial /b foods? It is b Rabbi Shimon. /b He holds in accordance with the opinion of Rabbi Meir with regard to a former High Priest, and in accordance with the opinion of the Rabbis with regard to the High Priest who is consecrated by donning multiple garments, who does not bring a bull for absence of awareness of the matter with the unwitting performance of an action.,§ The i baraita /i teaches: And all these i halakhot /i are not in effect with regard to a priest anointed for war, b except for the five matters stated in the portion /b where the i halakhot /i of the High Priest are enumerated. The Gemara asks: b From where are these matters /b derived? The Gemara answers: It is b as the Sages taught: “And the priest who is greater than his brethren” /b (Leviticus 21:10); b this is a High Priest. “Upon whose head the anointing oil is poured”; this is /b the priest b anointed for war. “And who is consecrated to don the garments”; this is /b the High Priest who is consecrated by donning b multiple garments. With regard to all of them, /b the verse b states: “He shall neither let the hair of his head grow, nor rend his garments, neither shall he come upon any dead body” /b (Leviticus 21:10–11).,One b might /b have thought that b all of /b these priests b sacrifice /b offerings as b acute mourners. /b Therefore, b the verse states: “For the consecration of the anointing oil of his God is upon him” /b (Leviticus 21:12), from which it is derived: b “Upon him,” /b the High Priest, b but not upon another /b priest. b And after the verse differentiated /b the priest anointed for war, one b might /b have thought b that he would not be commanded to /b marry b a virgin, /b a mitzva that appears in the following verse. Therefore, b the verse states /b with the letter i vav /i as a prefix: b “And he /b shall take a wife in her virginity” (Leviticus 21:13), which serves to include the priest anointed for war.,The Gemara comments: This is b parallel to /b a dispute between b i tanna’im /i /b with regard to the verse b “And he shall take a wife in her virginity.” Once the verse had distinguished /b between a priest anointed for war and a High Priest in terms of bringing offerings as an acute mourner, it b included /b the priest anointed for war with regard to the i halakhot /i that follow; this is b the statement of Rabbi Yishmael. Rabbi Akiva says: I have /b derived b only /b that the High Priest b who stepped down /b for a brief period b due to his seminal emission /b is commanded to marry a virgin. b From where /b do I derive that a High Priest who stepped down b due to blemishes, /b who will remain disqualified, is commanded to marry a virgin? Therefore, b the verse states: “And he,” /b to include a High Priest who stepped down due to blemishes. According to Rabbi Akiva, there is no source available to include the priest anointed for war., b Rava raised a dilemma before Rav Naḥman: /b In the case of b an anointed /b High Priest b who was afflicted with leprosy, what is /b the i halakha /i b with regard to /b marrying b a widow? /b Is he temporarily b disqualified /b from service, i.e., does he remain a High Priest and is it therefore prohibited for him marry a widow? b Or /b is he totally b absolved /b of his status as High Priest and therefore it is permitted for him to marry a widow? The answer b was not available to him. /b ,On another b occasion, Rav Pappa was sitting and he raised /b the same b dilemma. Huna, son of Rav Naḥman, said to Rav Pappa: We learn /b in a i baraita /i : b I have /b derived b only /b that the High Priest b who stepped down /b for a brief period b due to his seminal emission /b is commanded to marry a virgin. b From where /b do I derive that a High Priest who stepped down b due to blemishes, /b who will remain disqualified, is commanded to marry a virgin? b The verse states: “And he.” /b Leprosy is an example of a blemish, so it is prohibited for a High priest afflicted with leprosy to marry a widow. When Rav Pappa heard this i baraita /i , b he arose /b and b kissed him on his head and gave him his daughter /b to marry, due to his appreciation for his expertise in Torah study., strong MISHNA: /strong b A High Priest rends /b his garments b from below /b when he is in mourning, b and an ordinary /b priest rends his garments b from above /b like a non-priest. b A High Priest sacrifices /b offerings as b an acute mourner, /b i.e., on the day of the death of one of his close relatives, b but he may not eat /b from those offerings. b And an ordinary /b priest who is an acute mourner b neither sacrifices /b offerings b nor eats /b from those offerings., strong GEMARA: /strong b Rav says: From below, /b written with regard to the High Priest, means b actually from below, /b from the bottom of the garment, and b from above /b means b actually from above, /b from the top of the garment. b And Shmuel said: From below /b means b from below the neckline, and from above /b means b from above the neckline, /b i.e., from the neckline itself, b and /b both b this /b High Priest b and that /b ordinary priest rend their garments b at the neck /b of their garment.,The Gemara b raises an objection /b to the opinion of Shmuel from a i baraita /i : b For all the dead /b relatives for whom one rends his garments, if b he wishes he rends the neckline of his /b garment b asunder; /b if b he wishes he does not rend the neckline of his /b garment b asunder. /b If he is rending his garments b for his father or for his mother he rends /b the neckline b asunder. Since in general, it is a tear /b even without rending the neckline asunder, one can b read here /b with regard to the High Priest: b “Nor rend his garments” /b (Leviticus 21:10). This supports the opinion of Rav that the High Priest does not rend his garments from above like others do; rather, he rends his garments from below.,The Gemara answers: b Shmuel holds in accordance with /b the opinion of b Rabbi Yehuda, who says: Any tear that does not rend his neckline asunder is only a gratuitous tear /b that serves no purpose. Since according to Rabbi Yehuda rending of garments involves rending the neckline, the High Priest may rend his garment from above provided that he does not rend the neckline. The Gemara asks: b And is Rabbi Yehuda of /b the opinion that there is b rending /b of garments b for a High Priest? /b , b But isn’t it taught /b in a i baraita /i : b Had it been stated: He shall neither let the hair of a head grow, nor rend garments, I would have said: /b It is b with regard to the head and the garment of a woman suspected by her husband of having been unfaithful [ i sota /i ] /b that b the verse is speaking, /b and it means that the High Priest must not loosen her hair or rend her garments, in the manner that an ordinary priest does to the i sota /i . Therefore, b the verse states: “He shall neither let the hair of his head grow, nor rend his garments” /b (Leviticus 21:10), indicating b that he is not /b included b in /b the mitzva to b grow long /b hair b and rend /b garments b at all; /b this is b the statement of Rabbi Yehuda. Rabbi Yishmael says: He does not rend /b his garments b in the manner that people /b typically b rend /b their garments. b Rather, he /b rends his garment b from below and an ordinary /b priest rends his garments b from above. /b Apparently, according to the opinion of Rabbi Yehuda, the High Priest does not rend his garments at all.,The Gemara answers: b Shmuel holds in accordance with /b the opinion of b Rabbi Yehuda with regard to one /b matter, i.e., the way in which garments are rent, b and disagrees with him with regard to one /b matter, as Shmuel holds that the High Priest rends his garments., strong MISHNA: /strong b Any /b mitzva b that is /b more b frequent than another /b mitzva b precedes /b that b other /b mitzva if the opportunity to fulfill one of them coincides with an opportunity to fulfill the other. b And anyone who is /b more b sanctified than another precedes /b that b other /b person. If b the bull of the anointed /b priest b and the bull of the congregation, /b which are brought for absence of awareness of the matter, b are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions, /b i.e., its sacrificial rites., strong GEMARA: /strong The Gemara questions the statement in the mishna that the more frequent matter takes precedence: b From where are these matters /b derived? b Abaye said: /b It is b as the verse states /b concerning the additional offerings brought on Festivals: b “Beside the burnt-offering of the morning, which is for a daily burnt-offering” /b (Numbers 28:23). b Once it is written: “The burnt-offering of the morning,” why do I /b need: b “A daily burnt-offering”? /b Clearly the reference is to the daily burnt-offering of the morning. b This /b is what b the Merciful One is saying: Any /b matter b that is /b more b frequent takes precedence. /b Since it is a daily offering, it is more frequent. Therefore, it precedes other offerings.,The mishna continues: b And anyone who is /b more b sanctified than another precedes /b that b other /b person. The Gemara asks: b From where do we /b derive these matters? It is b as the school of Rabbi Yishmael taught, /b that from the verse written with regard to a priest: b “And you shall sanctify him, /b as he sacrifices the bread of your God, he shall be holy unto you” (Leviticus 21:8), it is derived that a priest should be esteemed and granted precedence b with regard to any matter of sanctity. /b He should be the one b to open first /b in the reading of the Torah, b and to recite the blessing /b of the i zimmun /i b first, and to take a fine portion first. /b The priest who is more sanctified takes precedence. |
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| 151. Anon., Arsenius, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •kallir, eleazar, on temple cult Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 136 |
| 152. Macrobius, Saturnalia, 1.8.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171 |
| 153. Macrobius, Saturnalia, 1.8.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171 |
| 154. Scriptores Historiae Augustae, Hadrian, 19.12-19.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 299 |
| 155. Libanius, Orations, 11.114 (4th cent. CE - 4th cent. CE) Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 156. Scriptores Historiae Augustae, Commodus, 17.9-17.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 157. Scriptores Historiae Augustae, Al. Sev., 25.9, 26.4, 26.8, 28.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of mars ultor, cult statues Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251 |
| 158. Scriptores Historiae Augustae, Commodus, 17.9-17.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 159. Justinian, Digest, 27.1.6.14 (5th cent. CE - 6th cent. CE) Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 417 |
160. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •temple, cult Found in books: Schiffman (1983), Testimony and the Penal Code, 35| 18b. כענין שנאמר (ויקרא יג, יב) מראשו ועד רגליו ראשו ולא ראשו בכלל רגליו ולא רגליו בכלל,ת"ל (שמות יב, יח) עד יום האחד ועשרים לחודש בערב רבי אומר אינו צריך ראשון וראשון בכלל שביעי ושביעי בכלל,אפי' תימא רבי שקולי משקלי קראי מכדי כתיב (ויקרא כז, ו) מבן חודש ועד בן חמש שנים תו מבן חמש (ועד בן כ') למה לי הילכך אישתקלו להו,אמר מר ראשו ולא ראשו בכלל רגליו ולא רגליו בכלל מנלן איבעית אימא שאני סימנים דגופו מסימנים דראשו איבעית אימא (ויקרא יג, יב) לכל מראה עיני הכהן:,ר"א אומר עד שיהו יתירות על השנים חודש ויום אחד: תניא ר"א אומר נאמר כאן למעלה ונאמר להלן (במדבר ג, טו) חודש ומעלה מה להלן מבן חודש ויום אחד אף כאן (מבן) חודש ויום אחד,ואימא כי התם מה התם חד יומא אף כאן חד יומא א"כ ג"ש מאי אהני,ת"ר שנה האמורה בקדשים שנה האמורה בבתי ערי חומה שתי שנים שבשדה אחוזה ושש שנים שבעבד עברי וכן שבבן ושבבת כולן מעת לעת,שנה האמורה בקדשים מנלן אמר רב אחא בר יעקב אמר קרא (ויקרא יב, ו) כבש בן שנתו שנתו שלו ולא של מנין עולם,שנה האמורה בבתי ערי חומה דכתיב (ויקרא כה, כט) עד תום שנת ממכרו ממכרו שלו ולא שנה למנין עולם,שתי שנים שבשדה אחוזה דכתיב (ויקרא כה, טו) במספר שני תבואות ימכר לך פעמים שאדם אוכל שלש תבואות בשתי שנים,שש שבעבד עברי דכתיב (שמות כא, ב) שש שנים יעבוד ובשביעית זימנין דבשביעית נמי יעבוד,ושבבן ושבבת כולן מעת לעת למאי הילכתא אמר רב גידל אמר רב לערכין רב יוסף אמר לפרקין דיוצא דופן,א"ל אביי לרב יוסף מי פלגיתו א"ל לא אנא אמרי חדא והוא אמר חדא הכי נמי מסתברא דאי ס"ד פליגי מ"ד לערכין לא אמר ליוצא דופן והאמר רב הילכתא בכולה פירקא מעת לעת,ואלא למאן דאמר לערכין מ"ט לא אמר ליוצא דופן דומיא דהנך מה הנך דכתיבא אף הנך דכתיבא,ואידך אי סלקא דעתך דכתיבא האי שבבן ושבבת | 18b. This is b similar to the matter that is stated /b with regard to a leper: “And the leprosy covers all the skin of him who has the mark b from his head to his feet, /b as far as the priest can see…it is all turned white: He is pure” (Leviticus 13:12–13). This verse is understood as follows: The mark reaches from b his head, but his head is not included; /b it reaches to b his feet, but his feet are not included. /b Therefore, one might have thought the prohibition against consuming leaven on the festival of Passover likewise does not apply to the endpoints mentioned in the verse.,Therefore, b the verse states: /b “You shall eat unleavened bread, b until the twenty-first day of the month in the evening” /b (Exodus 12:18). This proves that the seventh day of the Festival is included. b Rabbi /b Yehuda HaNasi b says: It is not necessary /b to cite this verse, as the prohibition against consuming leaven is from the b first /b day of Passover, b and /b the b first /b day b is included; /b and the ban continues until the b seventh /b day, b and /b the b seventh /b day b is included. /b Accordingly, with regard to valuations, even without a verbal analogy Rabbi Yehuda HaNasi should maintain that the twentieth year is included in the preceding period.,The Gemara answers: b You /b may b even say /b that the opinion in the mishna is in accordance with that of b Rabbi /b Yehuda HaNasi, as b the verses offset each other, /b and therefore their meaning is unclear without the verbal analogy. The Gemara elaborates: b Since it is written: “From one month old until five years old” /b (Leviticus 27:6), this ostensibly includes the fifth year within the stated category. If so, b why do I /b need b this /b mention of five years b as well: /b “And if it is b from five years old until twenty years old, /b then your valuation shall be for the male twenty shekels” (Leviticus 27:5)? b Therefore, /b with regard to the fifth year, as both verses mention that year, b the /b verses b offset each other. /b Consequently, even according to the opinion of Rabbi Yehuda HaNasi the verbal analogy is necessary., b The Master said /b above, with regard to a leper: The mark reaches from b his head, but his head is not included; /b it reaches to b his feet, but his feet are not included. /b The Gemara asks: b From where do we /b derive this interpretation? b If you wish, say /b that it is deduced logically: The b signs /b of leprosy b of his body are different from /b the b signs /b of leprosy b of his head /b with regard to the different colors of hair that indicate leprosy. Alternatively, b if you wish, say /b instead that it is derived from the phrase in that verse: b “As far as the priest can see.” /b This excludes a leprous mark on the head, which is obscured from the priest’s view by the hair, as well as leprous marks between the toes.,§ The mishna teaches that b Rabbi Eliezer says: /b Their halakhic status remains like that of the period preceding it, b until they will be /b aged one b month and one day beyond the /b respective b years. /b With regard to this opinion, it b is taught /b in a i baraita /i that b Rabbi Eliezer says: It is stated here, /b with regard to valuations, b “upward” /b (Leviticus 27:7), b and it is stated there, /b with regard to the census of the Levites in the wilderness: “From b one month old and upward /b you shall number them” (Numbers 3:15). b Just as there, /b in the case of the census, the verse means: b From one month and one day old, so too here, /b with regard to valuations, the verse means that each respective category is counted b from /b one b month and one day old /b beyond the stated ages of five years, twenty years, or sixty years.,The Gemara asks: b And /b why doesn’t Rabbi Eliezer b say /b that the verse dealing with valuation should be understood b like /b the verse written b there, /b with regard to the census, in the following manner: b Just as there /b it is b one day /b more than the enumerated age of thirty days, b so too here, /b it should be b one day /b more than the enumerated ages of five years, twenty years, and sixty years. Why does Rabbi Eliezer add a month? The Gemara answers: b If so, /b that only one day should be added, b what purpose does /b this b verbal analogy /b from the census b serve? /b Even without any connection to the verse dealing with the census, it would be understood in the case of valuations that the new period begins from the day after the respective year is fully completed.,§ b The Sages taught /b in a i baraita /i : With regard to the period of one b year stated with regard to sacrificial /b animals, e.g., “sheep in their first year” (Numbers 28:3); and the one b year stated with regard to houses of walled cities, /b during which time it is permitted to redeem a sold house in a walled city (Leviticus 25:29); and the b two years /b stated b with regard to an ancestral field, /b during which one may not yet redeem an ancestral field he has sold (Leviticus 25:15); b and /b the b six years /b stated b with regard to a Hebrew slave /b (Exodus 21:2); b and similarly, /b the years stated b with regard to a son and with regard to a daughter, /b as explained below; b all of /b these are calculated b from /b the b time /b of day at the start of the period b to /b the b time /b of day at the end of the period, i.e., these periods are units of whole years; they do not expire on predetermined dates, such as at the end of the calendar year.,The Gemara asks: With regard to the one b year stated with regard to sacrificial /b animals, b from where do we /b derive that it is calculated by whole years rather than calendar years? b Rav Aḥa bar Ya’akov says /b that b the verse states: “A sheep in its first year” /b (Leviticus 12:6). Since the verse does not state: A sheep in the first year, it means b a year /b based on the calculation of b its /b own life, b and not /b a year based b on the counting of the world, /b i.e., the calendar year.,The Gemara continues clarifying the i baraita /i : The i halakha /i that the one b year stated with regard to houses of walled cities /b is calculated by a whole year and not a calendar year is derived from the fact b that it is written: /b “Then he may redeem it b within a whole year after it is sold, /b for a full year he shall have the right of redemption” (Leviticus 25:29). The verse is referring to a year counted from the day b of its /b own b sale, and not /b the b year of the counting of the world. /b ,The Gemara states: Concerning the b two years /b stated b with regard to an ancestral field, /b this is derived from the fact b that it is written: “According to the number of years of the crops he shall sell to you” /b (Leviticus 25:15). The plural form of both “years” and “crops” indicates that the number of years does not necessarily correspond to the quantity of crops. Consequently, there are b times when a person /b might b eat three /b yields of b crops in two years. /b If one purchased a field at the end of the calendar year when its yield had not yet been harvested, and he harvested that yield and subsequently grew and harvested two more crops before the completion of two whole years from the sale, he would have eaten three yields in less than two years. This is not possible if one follows the calendar years, as a new year would start soon after the purchase.,The Gemara states: The i halakha /i that the b six years /b stated b with regard to a Hebrew slave /b is calculated by whole years, not calendar years, is derived from the fact b that it is written: “Six years he shall work; and in the seventh /b he shall go out free for nothing” (Exodus 21:2). The word “and” in the phrase: “And in the seventh,” teaches that b sometimes /b it turns out b that he shall also work /b in the seventh calendar year, if six full years have not passed from when he was sold. For example, if he was sold in the month of Nisan, although five years and six months have passed when Tishrei, the first month of the seventh year, arrives, since he has not yet completed six years of service he must work in this seventh calendar year as well, until the day of the month in which he was sold.,The i baraita /i also teaches: The years stated b with regard to a son and with regard to a daughter /b are among these terms calculated from the time at the start of the period to the time at the end of the period. The Gemara asks: b With regard to what i halakha /i /b is this stated? b Rav Giddel said /b that b Rav said: With regard to valuations, /b i.e., that the age of a valuated male or female is calculated in whole years from the date of their birth, not by calendar years. b Rav Yosef said: /b The i halakha /i is stated b with regard to /b the matters taught in the fifth b chapter of /b tractate i Nidda /i , which is called after its opening words: b i Yotze Dofen /i , /b i.e., an animal born by caesarean section. In other words, when a mishna in that chapter, which deals with various matters related to the ages of sons and daughters, mentions years, it means full years, even when it does not state this explicitly., b Abaye said to Rav Yosef: Do you /b and Rav b dispute /b this matter, i.e., when you apply the mention of a son and a daughter to different cases, do each of you reject the opinion of the other? Rav Yosef b said to /b Abaye: b No, /b we do not disagree; b I said one /b matter b and he said one /b different matter. The Gemara adds: b This too stands to reason, as if it enters your mind /b that they b disagree /b on this matter, then with regard to b the one who says /b full years are required b for /b determining b valuations, /b does he b not /b also b say /b that full years are used b for /b the i halakhot /i of b i Yotze Dofen /i ? But doesn’t Rav say, /b like Rav Yosef, that b the i halakha /i in /b that b entire chapter /b is that the ages of the sons and daughters are determined b from /b the b time /b at the start of the period b to /b the b time /b at the end of the period, not by calendar years?,The Gemara asks: b But /b if that is the case, then b according to the one who says /b that the reference to full years mentioned in the i baraita /i is b for /b determining b valuations, /b i.e., Rav, b what is the reason /b he b did not say /b that the i baraita /i is referring b to /b the i halakhot /i of b i Yotze Dofen /i ? /b The Gemara answers: Rav would claim that the years of a son and a daughter in the i baraita /i are b similar to these /b other cases mentioned in the i baraita /i : b Just as /b those numbers of years b are /b explicitly b written /b in the Torah, b so too these /b years of the sons and daughters are referring to matters b where /b the years b are written /b in the Torah, i.e., the years of valuations, unlike the topics discussed in i Yotze Dofen /i , where the years are not mentioned expressly in the Torah.,The Gemara asks: b And /b with regard to b the other, /b Rav Yosef, how would he respond to this contention? He would maintain that b if it enters your mind /b that the i baraita /i is referring to the years of valuations, b which are written /b in the Torah, then b this /b phrase in the i baraita /i : b With regard to a son and with regard to a daughter, /b is unsuitable. |
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| 161. Epigraphy, Ivperge, 294, 321 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 417 |
162. Anon., 4 Ezra, 10.42, 10.54 Tagged with subjects: •temple, restoration of cult by judas maccabeus Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 138 | 10.42. but you do not now see the form of a woman, but an established city has appeared to you -- 10.54. for no work of man's building could endure in a place where the city of the Most High was to be revealed. |
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| 163. Epigraphy, Didyma, 201 Tagged with subjects: •temple, of the provincial imperial cult in asia Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 53 |
| 164. Epigraphy, Ekm 1. Beroia, 117 Tagged with subjects: •imperial cult, temples of Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 263 |
| 165. Epigraphy, Ephesos, 1498, 2034, 2048, 212, 232-234, 236-242, 300, 428, 625, 740, 235 Tagged with subjects: •nan Found in books: Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 205 |
| 166. Anon., Psalms of Solomon, 17.5-17.6 Tagged with subjects: •templejewish temple cult Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 196 |
| 167. Epigraphy, Ig Xi,4, 1299 Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 168. Papyri, P.Cair.Zen., 1.59034 Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 169. Epigraphy, I.Ephesos, 1498, 2034, 2048, 212, 232-241, 300, 428, 625, 740, 242 Tagged with subjects: •nan Found in books: Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 205 |
| 170. Fronto, Ad Antoninum Pium Epistulae, 1, 3, 10 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 518 |
| 171. Epigraphy, Ig X,2 1, 255 Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 172. Epigraphy, Tralles, 135 Tagged with subjects: •emperor cult,temples, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 64 |
| 173. Epigraphy, Seg, 17.315, 29.1404, 63.1333, 63.1337 Tagged with subjects: •imperial cult, temples of •emperor cult,temples, •temple, of the provincial imperial cult in asia Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 263; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 53; Huttner (2013), Early Christianity in the Lycus Valley, 62 |
| 174. Epigraphy, Ogis, 214.26 Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 |
| 175. Epigraphy, Miletos, 369 Tagged with subjects: •temple, of the provincial imperial cult in asia Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 53 |
| 176. Papyri, Raphia Decree, None Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 177. Anon., Midrash Tannaim To Deut, 17.15 Tagged with subjects: •temple, cult, jerusalem Found in books: Schiffman (1983), Testimony and the Penal Code, 40 |
| 178. Augustus, Syll.3, 867 Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 518 |
| 179. Council of Elvira, Can., None Tagged with subjects: •cult, of jerusalem temple Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 36 |
| 180. Epigraphy, Head, Hn2, 583, 733, 577 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478 |
| 181. Epigraphy, Bmc, 318 Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478 |
| 182. Augustus, Sng Aulock, 1909 Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478 |
| 183. Augustus, Tam, 5.3.1421 Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult •temple, imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 420 |
| 184. Epigraphy, Moretti, Iag, None Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 417 |
| 185. Epigraphy, Iag, None Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 417 |
| 186. Epigraphy, Inschriften Von Laodicea, 112, 14-15, 24, 60, 62, 45 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 63 |
| 187. Epigraphy, Ritti / Baysal / Miranda / Guizzi 2008, 29 Tagged with subjects: •emperor cult,temples, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 62 |
| 188. Epigraphy, Ritti 2006, 14 Tagged with subjects: •emperor cult,temples, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 62 |
| 189. Epigraphy, Ritti 1983, 2 Tagged with subjects: •emperor cult,temples, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 62 |
| 190. Epigraphy, Ricis, 202/0101 Tagged with subjects: •asklepios temple, establishment of isis cult Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92 |
| 191. Dion of Prusa, Or., 34.14, 34.48, 38.37 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478, 479 |
| 192. Anon., Pesiqta De Rav Kahana, 22 Tagged with subjects: •kallir, eleazar, on temple cult Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 136 |
193. Strabo, Geography, 13.4.3 Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 | 13.4.3. Pergamenians have become famous in my time: Mithridates the son of Menodotus and of Adobogion. Menodotus was of the family of the tetrarch of the Galatians, and Adobogion, it is said, was also the concubine of King Mithridates, and for this reason her relatives gave to the child the name of Mithridates, pretending that he was the son of the king. At any rate, he became a friend to the deified Caesar and reached so great preferment with him that he was appointed tetrarch from his mothers family and king both of the Bosporus and other territories. He was overthrown by Asander, who not only slew King Pharnaces but also took possession of the Bosporus. Mithridates, then, has been thought worthy of a great name, as has also Apollodorus the rhetorician, who wrote the work on Rhetoric and was the leader of the Apollodoreian sect, whatever in the world it is; for numerous philosophies were prevalent, but to pass judgment upon them is beyond my power, and among these are the sects of Apollodorus and Theodorus. But the friendship of Augustus Caesar has most of all exalted Apollodorus, who was his teacher in the art of speech. And Apollodorus had a notable pupil in Dionysius, surnamed Atticus, his fellow-citizen, for he was an able sophist and historian and speech-writer. |
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| 194. Anon., Lamentations Zuta, 123 Tagged with subjects: •piyyutim, temple cult in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 175 |
| 195. Anon., Leges Publicae, 123 Tagged with subjects: •piyyutim, temple cult in Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 175 |
| 196. Epigraphy, Rc, 5.17 Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 |
| 197. Valerius Maximus, Memorable Deeds And Sayings, 1.1.12, 1.8.11 Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of •rome, temple of saturn, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171 |
198. Vergil, Aeneis, 5.704 Tagged with subjects: •rome, temple of jupiter capitolinus, cult statue of Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 299 | 5.704. of game and contest, summoned to his side |
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| 199. Epigraphy, Ig, 3.132, 3.883, 3.912 Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 417 |
| 200. Epigraphy, Ms, 4.26 Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477 |
| 201. Epigraphy, J.H. Oliver. Greek Constitutions of Early Roman Emperors From Inscriptions And Papyri. Philadelphia, 1989., None Tagged with subjects: •temple guardian (neokoros), rank of a city or koinon as a center of imperial cult Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477 |
| 202. Sappho, of The Spartans, 6 Tagged with subjects: •naxos, temple and cult of dionysus on Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 316 |
| 203. Anon., Yalqut Shimoni, None Tagged with subjects: •kallir, eleazar, on temple cult Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 136 |
