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15 results for "temple"
1. Hebrew Bible, Leviticus, 19.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 222
19.19. "אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃", 19.19. "Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.",
2. Aristotle, Athenian Constitution, 60.1-60.3 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 220
3. Tosefta, Pesahim, 3.19 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 221
4. Mishnah, Pesahim, 4.8 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 221, 222
4.8. "שִׁשָּׁה דְבָרִים עָשׂוּ אַנְשֵׁי יְרִיחוֹ, עַל שְׁלֹשָׁה מִחוּ בְיָדָם, וְעַל שְׁלֹשָׁה לֹא מִחוּ בְיָדָם. וְאֵלּוּ הֵן שֶׁלֹּא מִחוּ בְיָדָם, מַרְכִּיבִין דְּקָלִים כָּל הַיּוֹם, וְכוֹרְכִין אֶת שְׁמַע, וְקוֹצְרִין וְגוֹדְשִׁין לִפְנֵי הָעֹמֶר, וְלֹא מִחוּ בְיָדָם. וְאֵלּוּ שֶׁמִּחוּ בְיָדָם, מַתִּירִין גִּמְזִיּוֹת שֶׁל הֶקְדֵּשׁ, וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים בְּשַׁבָּת, וְנוֹתְנִים פֵּאָה לַיָּרָק, וּמִחוּ בְיָדָם חֲכָמִים: \n", 4.8. "Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.",
5. New Testament, Romans, 11.16-11.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 219, 220, 221, 222, 223, 224
11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
6. Anon., Genesis Rabba, 68 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 223
7. Anon., Leviticus Rabba, 6.6 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 223
6.6. אָמַר רַבִּי סִימוֹן בְּאֵרִי לֹא נִתְנַבֵּא אֶלָּא שְׁנֵי פְּסוּקִים וְלֹא הָיָה בָּהֶם כְּדֵי סֵפֶר, וְנִטְפְּלוּ בִּישַׁעְיָה, וְאֵלּוּ הֵן: וְכִי יֹאמְרוּ אֲלֵיכֶם, וַחֲבֵרוֹ. אָמַר רַבִּי יוֹחָנָן כָּל נָבִיא שֶׁנִּתְפָּרֵשׁ שְׁמוֹ וְנִתְפָּרֵשׁ שֵׁם אָבִיו, נָבִיא וּבֶן נָבִיא, וְכָל נָבִיא שֶׁנִּתְפָּרֵשׁ שְׁמוֹ וְלֹא נִתְפָּרֵשׁ שֵׁם אָבִיו, הוּא נָבִיא וְאָבִיו אֵינוֹ נָבִיא. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא מַיְיתֵי לָהּ מִן הֲדָא (עזרא ה, א): וְהִתְנַבִּי זְכַרְיָה בַר עִדּוֹא נְבִיַּאיָּא, שֶׁהָיָה נָבִיא בֶּן נָבִיא. וְרַבָּנָן אָמְרִין בֵּין שֶׁנִּתְפָּרֵשׁ וּבֵין שֶׁלֹּא נִתְפָּרֵשׁ שְׁמוֹ נָבִיא וּבֶן נָבִיא, שֶׁכֵּן עָמוֹס אָמַר לַאֲמַצְיָה (עמוס ז, יד): לֹא נָבִיא אָנֹכִי וְלֹא בֶן נָבִיא, מַה זֶּה נָבִיא וְהוּא אוֹמֵר לֹא נָבִיא אָנֹכִי, אַף אָבִיו הָיָה נָבִיא וְהוּא אוֹמֵר וְלֹא בֶן נָבִיא אָנֹכִי. כָּתוּב אֶחָד אוֹמֵר (מלכים ב כ, א): יְשַׁעְיָה בֶן אָמוֹץ הַנָּבִיא, וְכָתוּב אֶחָד אוֹמֵר (מלכים ב יט, ב): יְשַׁעְיָה הַנָּבִיא בֶּן אָמוֹץ, שֶׁהָיָה נָבִיא בֶּן נָבִיא. (ישעיה ח, יט): הֲלוֹא עַם אֶל אֱלֹהָיו יִדְרשׁ, כָּל אֻמָּה וְלָשׁוֹן תִּסְגּוֹד לֵאלֹהֶיהָ, (ישעיה ח, יט): הַמְצַפְצְפִים, אֵלּוּ הַמְצַיְינִין. (ישעיה ח, יט): וְהַמַּהְגִּים, אֵלּוּ הַמְנַהֲמִין, הֲלוֹא עַם אֶל אֱלֹהָיו יִדְרשׁ, כָּל אֻמָּה וְלָשׁוֹן תִּזְכֹּר לֵאלֹהֶיהָ, (ישעיה ח, יט): בְּעַד הַחַיִּים אֶל הַמֵּתִים, אָמַר רַבִּי לֵוִי מָשָׁל לְאֶחָד שֶׁאִבֵּד אֶת בְּנוֹ וְהָלַךְ לְתָבְעוֹ בֵּין הַקְּבָרוֹת, פִּקֵּחַ אֶחָד שֶׁרָאָה אוֹתוֹ אָמַר לוֹ בִּנְךָ שֶׁאִבַּדְתָּ חַי אוֹ מֵת, אָמַר לוֹ חַי, אָמַר לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם דַרְכָּן שֶׁל מֵתִים לִהְיוֹת נִתְבָּעִים אֵצֶל חַיִּים שֶׁמָּא חַיִּים אֵצֶל מֵתִים, בְּכָל מָקוֹם חַיִּים עוֹשִׂים צָרְכֵי מֵתִים שֶׁמָּא הַמֵּתִים עוֹשִׂים צָרְכֵי חַיִּים, כָּךְ אֱלֹהֵינוּ חַי וְקַיָּם לְעוֹלָם, שֶׁנֶּאֱמַר (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, מַהוּ אֱמֶת, אָמַר רַבִּי אָבִין שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, אֲבָל אֱלֹהֵי עוֹבְדֵי כּוֹכָבִים, מֵתִים הֵן, שֶׁנֶּאֱמַר (תהלים קטו, ה ו): פֶּה לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ, מֵתִים הֵן, וְאָנוּ מַנִּיחִים חַי הָעוֹלָמִים וּמִשְׁתַּחֲוִים לַמֵּתִים. (ישעיה ח, כ): לְתוֹרָה וְלִתְעוּדָה, הַתּוֹרָה מְעִידָה בָּנוּ (ישעיה ח, כ): אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין לוֹ שָׁחַר, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בָּנַי אִמְּרוּ לְעוֹבְדֵי כּוֹכָבִים אֲשֶׁר אֵין לוֹ שָׁחַר כַּדָּבָר הַזֶּה אֵינוֹ מַזְרִיחַ לָכֶם אוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אִמְּרוּ לָהֶן לְאֻמּוֹת הָעוֹלָם אֲשֶׁר אֵין לוֹ שָׁחַר, אִם לְעַצְמוֹ אֵינוֹ מַזְרִיחַ כֵּיצַד יַזְרִיחַ לַאֲחֵרִים. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר חשֶׁךְ וַאֲפֵלָּה שִׁמְשׁוּ בְּאֶרֶץ מִצְרַיִם שְׁלשָׁה יָמִים, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ אֲפֵלָּה בְּכָל אֶרֶץ מִצְרַיִם, אֲבָל תֹּהוּ וָבֹהוּ לֹא שִׁמְּשׁוּ בָּעוֹלָם הַזֶּה, וְהֵיכָן הֵן עֲתִידִין לְשַׁמֵּשׁ בִּכְרַךְ גָּדוֹל שֶׁל רוֹמִי, שֶׁנֶּאֱמַר (ישעיה לד, יא): וְנָטָה עָלֶיהָ קַו תֹהוּ וְאַבְנֵי בֹהוּ. וְרַבָּנָן אָמְרֵי אֻמּוֹת הָעוֹלָם שֶׁלֹּא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מִתּוֹךְ הַחשֶׁךְ, עֲלֵיהֶם הוּא אוֹמֵר (ישעיה ס, ב): כִּי הִנֵּה הַחשֶׁךְ יְכַסֶּה וגו', אֲבָל יִשְׂרָאֵל שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מִתּוֹךְ הַחשֶׁךְ, דִּכְתִיב (דברים ה, כ): כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ, עֲלֵיהֶם הוּא אוֹמֵר (ישעיה ס, ב): וְעָלַיִךְ יִזְרַח ה' וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה.
8. Anon., Sifre Deuteronomy, 312 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 223
9. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 222
49a. big strongמתני׳ /strong /big ארבעה עשר שחל להיות בשבת מבערין את הכל מלפני השבת דברי ר"מ וחכמים אומרים בזמנו ר"א בר צדוק אומר תרומה מלפני השבת וחולין בזמנן:, big strongגמ׳ /strong /big תניא ר"א בר צדוק אומר פעם אחת שבת אבא ביבנה וחל ארבעה עשר להיות בשבת ובא זונין ממונה של ר"ג ואמר הגיע עת לבער את החמץ והלכתי אחר אבא וביערנו את החמץ:, big strongמתני׳ /strong /big ההולך לשחוט את פסחו ולמול את בנו ולאכול סעודת אירוסין בבית חמיו ונזכר שיש לו חמץ בתוך ביתו אם יכול לחזור ולבער ולחזור למצותו יחזור ויבער ואם לאו מבטלו בלבו,להציל מן הנכרים ומן הנהר ומן הלסטים ומן הדליקה ומן המפולת יבטל בלבו ולשבות שביתת הרשות יחזור מיד,וכן מי שיצא מירושלים ונזכר שיש בידו בשר קדש אם עבר צופים שורפו במקומו ואם לאו חוזר ושורפו לפני הבירה מעצי המערכה,ועד כמה הן חוזרין ר"מ אומר זה וזה בכביצה ר' יהודה אומר זה וזה בכזית וחכמים אומרים בשר קדש בכזית וחמץ בכביצה:, big strongגמ׳ /strong /big ורמינהו ההולך לאכול סעודת אירוסין בבית חמיו ולשבות שביתת הרשות יחזור מיד,א"ר יוחנן לא קשיא הא ר' יהודה הא רבי יוסי דתניא סעודת אירוסין רשות דברי ר' יהודה רבי יוסי אומר מצוה,והשתא דאמר רב חסדא מחלוקת בסעודה שניה אבל בסעודה ראשונה דברי הכל מצוה אפילו תימא הא והא ר' יהודה ולא קשיא הא בסעודה ראשונה הא בסעודה שניה,תניא אמר רבי יהודה אני לא שמעתי אלא סעודת אירוסין אבל לא סבלונות אמר לו ר' יוסי אני שמעתי סעודת אירוסין וסבלונות,תניא רבי שמעון אומר כל סעודה שאינה של מצוה אין תלמיד חכם רשאי להנות ממנה,כגון מאי א"ר יוחנן כגון בת כהן לישראל ובת תלמיד חכם לעם הארץ דא"ר יוחנן בת כהן לישראל אין זווגן עולה יפה,מאי היא אמר רב חסדא או אלמנה או גרושה או זרע אין לה במתניתא תנא קוברה או קוברתו או מביאתו לידי עניות,איני והא א"ר יוחנן הרוצה שיתעשר ידבק בזרעו של אהרן כל שכן שתורה וכהונה מעשרתן לא קשיא הא בת"ח הא בעם הארץ,ר' יהושע נסיב כהנתא חלש אמר לא ניחא ליה לאהרן דאדבק בזרעיה דהוי ליה חתנא כי אנא,רב אידי בר אבין נסיב כהנתא נפקו מיניה תרי בני סמיכי רב ששת בריה דרב אידי ור' יהושע בריה דרב אידי אמר ר"פ אי לא נסיבנא כהנתא לא איעתרי,אמר רב כהנא אי לא נסיבנא כהנתא לא גלאי אמרו ליה והא למקום תורה גלית לא גלאי כדגלי אינשי,אמר רבי יצחק כל הנהנה מסעודת הרשות לסוף גולה שנא' (עמוס ו, ד) ואוכלים כרים מצאן ועגלים מתוך מרבק וכתיב לכן עתה יגלו בראש גולים:,ת"ר כל ת"ח המרבה סעודתו בכל מקום סוף מחריב את ביתו ומאלמן את אשתו ומייתם את גוזליו ותלמודו משתכח ממנו ומחלוקות רבות באות עליו ודבריו אינם נשמעים ומחלל שם שמים ושם רבו ושם אביו וגורם שם רע לו ולבניו ולבני בניו עד סוף כל הדורות,מאי היא אמר אביי קרו ליה בר מחים תנורי רבא אמר בר מרקיד בי כובי רב פפא אמר בר מלחיך פינכי רב שמעיה אמר בר מך רבע:,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח שאם מת או גולה מובטח לו שבניו ת"ח ואל ישא בת ע"ה שאם מת או גולה בניו ע"ה,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח וישיא בתו לת"ח משל לענבי הגפן בענבי הגפן דבר נאה ומתקבל ולא ישא בת עם הארץ משל לענבי הגפן בענבי הסנה דבר כעור 49a. strong MISHNA: /strong With regard to b the fourteenth /b of Nisan b that occurs on Shabbat, one removes all /b leaven from his possession, whether it is i teruma /i or non-sacred food, b before Shabbat, /b except for that which will be eaten during the first part of Shabbat. In that case, one cannot remove leaven from his possession on the fourteenth of Nisan itself as he does in other years. This is b the statement of Rabbi Meir. And the Rabbis say: /b One may remove the leaven b at its /b usual b time /b on the fourteenth of Nisan by throwing it away or declaring it ownerless. b Rabbi Eliezer bar Tzadok says: i Teruma /i /b should be removed b before Shabbat, /b as only a few people are permitted to eat it and therefore one can presume that it will remain uneaten during Shabbat. However, b non-sacred /b foods should be removed b at their /b usual b time, /b on the fourteenth of Nisan itself., strong GEMARA: /strong b It was taught /b in the i Tosefta /i that b Rabbi Eliezer bar Tzadok says: One time my father, /b Rabbi Tzadok, b spent Shabbat in Yavne, and the fourteenth /b of Nisan b occurred on /b that b Shabbat. Zonin, /b who was b the appointee of Rabban Gamliel, came and said: The time has come to remove leavened bread; and I went with my father and we removed the leavened bread. /b This story serves as anecdotal evidence that leaven is removed at the usual time on the fourteenth of Nisan, even on Shabbat., strong MISHNA: /strong b One who is traveling /b on the eve of Passover b to slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to return /b to his house b and remove /b the leaven and afterward b return to the mitzva /b toward which he was traveling, b he should return /b home b and remove /b his leaven. b But if /b there is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, b he should nullify it in his heart, /b as by Torah law this is sufficient.,If one was traveling b to save /b Jews from an attack by b gentiles, from a /b flooding b river, from bandits, from a fire, or from a collapsed /b building, he should not even attempt to return, and instead b he should nullify /b the leaven b in his heart. /b This applies even if he could remove his leaven and still return to his previous activity. If he went b to establish his Shabbat /b residence in order to adjust his Shabbat limit for an b optional /b purpose, rather than in order to fulfill a commandment, b he should return immediately /b to remove his leaven., b And so too, /b the same i halakha /i applies to b one who left Jerusalem and remembered that there was consecrated meat in his hand. /b Meat that is taken out of Jerusalem becomes disqualified, and one is required to burn it in proximity to the Temple. b If he passed /b the area of Mount b Scopus /b [ b i Tzofim /i ], /b beyond which one cannot see Jerusalem, b he burns /b the meat b at the site /b where b he /b is located; b and if /b he has b not /b traveled that far, b he must return and burn it before the Temple with wood from the arrangement /b on the altar, which was designated for burning consecrated items that were disqualified.,The mishna asks: For b how much /b leaven or consecrated meat is one required b to return? Rabbi Meir says: /b In both b this /b case b and that /b case, one must return for b an egg-bulk. Rabbi Yehuda says: /b In both b this /b case b and that /b case, one must return for b an olive-bulk. And the Rabbis say /b that the amount depends on the case: With regard to b consecrated meat, /b he is required to return if he has b an olive-bulk, but /b in a case where he remembers that he has b leavened bread, /b he required to return only b for an egg-bulk. /b , strong GEMARA: /strong The Gemara b raises a contradiction /b between this mishna and another source. It was taught in a i baraita /i : b One who is traveling to eat a betrothal feast in his father-in-law’s house or to establish his Shabbat /b residence for an b optional /b purpose, b must return immediately /b to remove his leaven. This contradicts the mishna, which states that one who is going to a betrothal feast may nullify the leaven without returning for it, because the meal is considered a mitzva., b Rabbi Yoḥa said: /b This is b not difficult, /b as there is a tannaitic dispute with regard to the issue. b This /b source, the i baraita /i , is in accordance with the opinion of b Rabbi Yehuda, /b while b that /b source, the mishna, is in accordance with the opinion of b Rabbi Yosei. As it was taught /b in a i baraita /i : b A betrothal feast is optional; /b this is b the statement of Rabbi Yehuda. Rabbi Yosei says: /b It is a b mitzva. /b , b And now that Rav Ḥisda said: The dispute /b between Rabbi Yehuda and Rabbi Yosei applies to b the second /b betrothal feast, where the groom takes part in an additional meal with the bride’s family, b but everyone agrees that the first /b betrothal b feast is a mitzva, /b the contradiction between the mishna and the i baraita /i can be resolved differently. b Even if you say that this /b mishna and b that /b i baraita /i are both in accordance with the opinion of b Rabbi Yehuda, /b it is b not difficult. This /b mishna, which relates to the meal as a mitzva, is referring to b the first meal. That /b i baraita /i , which assumes that the meal is not a mitzva, is referring to b the second meal. /b , b It was taught /b in a i baraita /i that b Rabbi Yehuda said: I heard only /b that there is a mitzva with regard to a b betrothal feast /b itself, b but not /b with regard to the feast of the b gifts [ i sivlonot /i ], /b when the groom would present gifts to the bride. While a festive meal was eaten on this occasion, it was not considered to be a mitzva. b Rabbi Yosei said to him: I heard /b that both b a betrothal feast and /b the feast of the b gifts /b are considered mitzvot.,Having discussed whether a betrothal feast is a mitzva, the Gemara addresses a related issue. b It was taught /b in a i baraita /i that b Rabbi Shimon says: A Torah scholar may not /b derive b benefit from /b partaking in b any feast that is not a mitzva. /b ,The Gemara asks: b In what case /b does this statement apply? b Rabbi Yoḥa said: In a case /b where b the daughter of a priest /b marries b an Israelite, /b or where b the daughter of a Torah scholar /b marries b an ignoramus. /b Although a wedding feast is generally a mitzva, it is not in this case, b as Rabbi Yoḥa said: /b When b the daughter of a priest /b marries b an Israelite their union will not be auspicious, /b as it is disgraceful for the priesthood when the daughter of a priest marries an Israelite.,The Gemara asks: b What is /b meant by b this /b statement that their union will be inauspicious? b Rav Ḥisda said: /b The inauspicious nature of such a marriage can be identified based on the verse describing the return of a daughter of a priest to her father’s house after marrying a non-priest. The verse is understood as mentioning that the marriage will result in one of three possibilities: she will b either be a widow, a divorcee, or without children /b (see Leviticus 22:13). b It was taught in a i baraita /i : /b Either her husband b will bury her or she will bury him, /b because one of them will die young, b or she will cause him to become poor. /b ,The Gemara asks: b Is that so? Didn’t Rabbi Yoḥa /b himself b say: One who wishes to become wealthy should cling to the descendants of Aaron, /b and b all the more so /b should the merit of the b Torah /b and the b priesthood cause them to become wealthy. /b The Gemara answers: This is b not difficult, /b as b this /b case, where he becomes wealthy, b refers to a Torah scholar /b who marries a woman of priestly lineage. In that case their union will be a successful one. b That /b case, where their union will not be auspicious, refers to b an ignoramus /b who marries a woman of priestly lineage.,The Gemara relates that b Rabbi Yehoshua married a daughter of a priest /b and b became ill. He said: /b Apparently, b it is not satisfactory to Aaron /b the priest b that I cling to his descendants, so that he has a son-in-law like me. /b ,The Gemara also relates that b Rav Idi bar Avin married a daughter of a priest. Two sons /b who were b ordained /b to decide halakhic matters b came from him, /b namely b Rav Sheshet, son of Rav Idi, and Rabbi Yehoshua, son of Rav Idi. /b Similarly, b Rav Pappa said: Had I not married a daughter of a priest, I would not have become wealthy. /b ,On the other hand, b Rav Kahana, /b who was not a priest, b said: Had I not married a daughter of a priest, I would not have been exiled, /b as Rav Kahana was forced to flee from Babylonia to Eretz Yisrael. b They said to him: But you were exiled to a place of Torah, /b which is not a punishment at all. He answered: b I was not exiled as people are /b generally b exiled, /b i.e., I did not emigrate of my own free will; rather, I was forced to flee from the authorities., b Rabbi Yitzḥak said: Anyone who benefits from /b partaking in b an optional feast, /b which is not a mitzva, b will ultimately be exiled, as it is stated: “And eat the lambs of the flock and the calves out of the midst of the stall” /b (Amos 6:4), b and it is written: “Therefore now they shall go into exile at the head of the exiles; /b and the revelry of those who stretched themselves out shall pass away” (Amos 6:7).,The Gemara continues discussing a Torah scholar who benefits from optional feasts. b The Sages taught: Any Torah scholar who feasts excessively everywhere /b degrades himself and brings suffering upon himself. He will b ultimately destroy his house, widow his wife, orphan his chicks, /b i.e., his children, b and his studies will be forgotten. Much dispute will come upon him, his words will not be heeded, and he will desecrate God’s name and the name of his master and the name of his father. And he will cause a bad name for himself, his children, and his descendants throughout future generations. /b ,The Gemara asks: b What is this /b bad reputation that he causes to himself and his descendants? b Abaye said: /b His son b is called the son /b [ b i bar /i /b ] b of the one who heats ovens, /b since this person continually heated ovens in order to prepare food for feasts. b Rava said: /b His son will be called b the son of the one who dances /b in b inns [ i bei kuvei /i ], /b as he seems to be invited to every feast to entertain the guests. b Rav Pappa said: /b His son will be called b the son of the one who licks bowls [ i pinkhei /i ]. Rav Shemaya said: /b His son will be called b the son of the one who folds /b his garment b and crouches, /b i.e., falls asleep drunk.,On the topic of proper marriage partners, the Gemara cites the following discussion. b The Sages taught: One should always /b be willing to b sell all he has /b in order to b marry the daughter of a Torah scholar, as if he dies or /b if he b is exiled /b and he cannot raise his children, b he can be assured that his sons will be Torah scholars, /b since their mother will ensure that they are well educated. b And one should not marry the daughter of an ignoramus, as if he dies or is exiled, his sons will be ignoramuses. /b ,Furthermore, b the Sages taught: One should always /b be willing to b sell all he has /b in order to b marry the daughter of a Torah scholar and /b in order to b marry off his daughter to a Torah scholar. /b This type of marriage can be b compared to grapes of a vine /b that become intertwined b with grapes of a vine, something /b which is b beautiful and acceptable /b to God and man. b And one should not marry the daughter of an ignoramus. /b This type of marriage can be b compared to grapes of a vine /b that have become intertwined b with berries of a bramble, /b which is b something unseemly /b
10. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 222
63a. והמלוה סלע לעני בשעת דחקו עליו הכתוב אומר (ישעיהו נח, ט) אז תקרא וה' יענה תשוע ויאמר הנני:,סי' אש"ה וקרק"ע עז"ר זא"ת שת"י הברכו"ת תגר"י פחת"י: א"ר אלעזר כל אדם שאין לו אשה אינו אדם שנאמר (בראשית ה, ב) זכר ונקבה בראם ויקרא את שמם אדם ואמר רבי אלעזר כל אדם שאין לו קרקע אינו אדם שנא' (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם,ואמר רבי אלעזר מאי דכתיב (בראשית ב, יח) אעשה לו עזר כנגדו זכה עוזרתו לא זכה כנגדו ואיכא דאמרי ר' אלעזר רמי כתיב כנגדו וקרינן כניגדו זכה כנגדו לא זכה מנגדתו,אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו,וא"ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה,ואמר ר' אלעזר מאי דכתיב (בראשית יב, ג) ונברכו בך כל משפחות האדמה אמר ליה הקב"ה לאברהם שתי ברכות טובות יש לי להבריך בך רות המואביה ונעמה העמונית כל משפחות האדמה אפילו משפחות הדרות באדמה אין מתברכות אלא בשביל ישראל (בראשית יח, יח) כל גויי הארץ אפילו ספינות הבאות מגליא לאספמיא אינן מתברכות אלא בשביל ישראל,ואמר רבי אלעזר עתידים כל בעלי אומניות שיעמדו על הקרקע שנאמר (יחזקאל כז, כט) וירדו מאניותיהם כל תופשי משוט מלחים כל חובלי הים על הארץ יעמדו ואמר ר' אלעזר אין לך אומנות פחותה מן הקרקע שנאמר וירדו רבי אלעזר חזיא לההיא ארעא דשדי ביה כרבא לפותיא א"ל אי תשדייה לאורכיך הפוכי בעיסקא טב מינך,רב על לביני שיבלי חזנהו דקא נייפן אמר להו אי נייפת איתנופי הפוכי בעיסקא טב מינך אמר רבא מאה זוזי בעיסקא כל יומא בשרא וחמרא מאה זוזי בארעא מילחא וחפורה ולא עוד אלא מגניא ליה אארעא ומרמיא ליה תיגרי,אמר רב פפא זרע ולא תזבין אע"ג דכי הדדי נינהו הני מברכן זבין ולא תיזול הני מילי ביסתרקי אבל גלימא לא מיתרמיא ליה,טום ולא תשפיץ שפוץ ולא תיבני שכל העוסק בבנין מתמסכן קפוץ זבין ארעא מתון נסיב איתתא נחית דרגא נסיב איתתא סק דרגא בחר שושבינא,א"ר אלעזר בר אבינא אין פורענות באה לעולם אלא בשביל ישראל שנאמר (צפניה ג, ו) הכרתי גוים נשמו פנותם החרבתי חוצותם וכתיב (צפניה ג, ז) אמרתי אך תיראי אותי תקחי מוסר,רב הוה מיפטר מרבי חייא אמר ליה רחמנא ליצלך ממידי דקשה ממותא ומי איכא מידי דקשה ממותא נפק דק ואשכח (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו' רב הוה קא מצערא ליה דביתהו כי אמר לה עבידי לי טלופחי עבדא ליה חימצי חימצי עבדא ליה טלופחי,כי גדל חייא בריה אפיך לה אמר ליה איעליא לך אמך אמר ליה אנא הוא דקא אפיכנא לה אמר ליה היינו דקא אמרי אינשי דנפיק מינך טעמא מלפך את לא תעביד הכי שנאמר (ירמיהו ט, ד) למדו לשונם דבר שקר העוה וגו',רבי חייא הוה קא מצערא ליה דביתהו כי הוה משכח מידי צייר ליה בסודריה ומייתי ניהלה אמר ליה רב והא קא מצערא ליה למר א"ל דיינו שמגדלות בנינו ומצילות אותנו 63a. b and who lends a i sela /i to a pauper at his time of need, about him the verse states: “Then shall you call, and the Lord will answer; you shall cry, and He will say: Here I am” /b (Isaiah 58:9).,§ The Gemara provides b a mnemonic /b device for a series of statements cited in the name of Rabbi Elazar: b Woman; and land; helper; this; two; the blessings; merchants; lowly. /b The Gemara presents these statements: b Rabbi Elazar said: Any man who does not have a wife is not a man, as it is stated: “Male and female He created them…and called their name Adam” /b (Genesis 5:2). b And Rabbi Elazar said: Any man who does not have /b his own b land is not a man, as it is stated: “The heavens are the heavens of the Lord; but the earth He has given to the children of men” /b (Psalms 115:16)., b And Rabbi Elazar said: What is /b the meaning of b that /b which b is written: “I will make him a helpmate for him [ i kenegdo /i ]” /b (Genesis 2:18)? If one is b worthy /b his wife b helps him; /b if he is b not worthy /b she is b against him. And some say /b a slightly different version: b Rabbi Elazar raised a contradiction: It is written /b in the Torah with a spelling that allows it to be read: b Striking him [ i kenagdo /i ], and we read /b it as though it said: b For him [ i kenegdo /i ]. /b If he is b worthy /b she is b for him /b as his helpmate; if he is b not worthy /b she b strikes him. /b ,The Gemara relates that b Rabbi Yosei encountered Elijah /b the prophet and b said to him: It is written: I will make him a helpmate. In what /b manner b does a woman help a man? /b Elijah b said to him: /b When b a man brings wheat /b from the field, does he b chew /b raw b wheat? /b When he brings home b flax, /b does he b wear /b unprocessed b flax? /b His wife turns the raw products into bread and clothing. Is his wife b not found /b to be the one who b lights up his eyes and stands him on his feet? /b , b And Rabbi Elazar said: What is /b the meaning of b that /b which b is written: “This is now bone of my bones and flesh of my flesh” /b (Genesis 2:23)? This b teaches that Adam had intercourse with each animal and beast /b in his search for his mate, b and his mind was not at ease, /b in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), b until he had intercourse with Eve. /b , b And Rabbi Elazar said: What is /b the meaning of b that /b which b is written: “And in you shall all the families of the earth be blessed [ i nivrekhu /i ]” /b (Genesis 12:3)? b The Holy One, Blessed be He, said to Abraham: I have two good shoots to graft /b [ b i lehavrikh /i /b ] b onto you: Ruth the Moabite, /b the ancestress of the house of David, b and Naamah the Ammonite, /b whose marriage with Solomon led to the ensuing dynasty of the kings of Judea. b “All the families of the earth” /b means: b Even families that live in the earth, /b i.e., who have land of their own, b are blessed only due to the Jewish people. /b Similarly, when the verse states: b “All the nations of the earth /b shall be blessed in him” (Genesis 18:18), it indicates that b even ships that come from Galia to Hispania are blessed only due to the Jewish people. /b , b And Rabbi Elazar said: All craftsmen are destined to stand upon /b and work b the land, as it is stated: “And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land” /b (Ezekiel 27:29). b And Rabbi Elazar said: There is no occupation lowlier than /b working b the land, as it is stated: “And they shall come down,” /b implying that one who works the land is of lower stature than even a sailor. The Gemara similarly relates: b Rabbi Elazar saw land that was plowed /b across b its width. He said to it: /b Even b if they plow you /b once more b lengthwise, /b for further improvement, b conducting business is better than /b farming with b you, /b as the potential profits gained by selling merchandise are far greater than those from working the land.,The Gemara relates a similar incident: b Rav entered between the sheaves /b in a field and b saw them waving /b in the wind. b He said to them: If you /b want to b wave /b go ahead and b wave, /b but b conducting business is better than /b farming with b you. Rava /b similarly b said: /b One who has b a hundred dinars /b that are invested b in /b a b business /b is able to eat b meat and wine every day, /b whereas he who has b a hundred dinars /b worth b of land /b eats only b salt and vegetables. And what is more, /b working the land b causes him to lie on the ground /b at night in order to guard it, b and /b it b draws quarrels upon him /b with other people., b Rav Pappa said: Sow /b your own produce b and do not buy /b it. b Even though they are equal to each other /b in value, b these /b that you sow b will be blessed. /b Conversely, b buy /b your clothes b rather than weave [ i teizul /i ] /b them yourself. The Gemara comments: b This applies /b only to b mats [ i bistarkei /i ], but /b with regard to the b cloak /b one wears, perhaps b he will not find it /b precisely to his liking, and therefore he should make his own cloak, which fits his measurements.,Rav Pappa further advised: If there is a hole in your house, b close /b it b up and do not /b enlarge it and then b plaster /b it, or at least b plaster /b it b and do not /b knock it down and b build /b it again. b As, whoever engages in construction becomes poor. Hurry /b to b buy land /b so that you do not lose the opportunity. Be b patient and marry a woman /b who is suitable for you. b Descend a level /b to b marry a woman /b of lower social status, and b ascend a level /b to b choose a friend [ i shushevina /i ]. /b , b Rabbi Elazar bar Avina said: Calamity befalls the world only due to /b the sins of b the Jewish people, as it is stated: “I have cut off nations, their corners are desolate; I have made their streets waste” /b (Zephaniah 3:6), b and it is written: “I said: Surely you will fear Me, you will receive correction” /b (Zephaniah 3:7). This indicates that other nations were punished so that the Jewish people would mend their ways.,The Gemara cites more statements with regard to wives. When b Rav was taking leave of /b his uncle and teacher, b Rabbi Ḥiyya, /b upon his return from Eretz Yisrael to Babylonia, Rabbi Ḥiyya b said to him: May the Merciful One save you from something that is worse than death. /b Rav was perplexed: b Is there anything that is worse than death? He went, examined /b the sources, b and found /b the following verse: b “And I find more bitter than death the woman, etc.” /b (Ecclesiastes 7:26). Rabbi Ḥiyya was hinting at this verse, and indeed, b Rav’s wife would /b constantly b aggravate him. When he would say to her: Prepare me lentils, she would prepare him peas; /b if he asked her for b peas, she would prepare him lentils. /b , b When Ḥiyya, his son, grew up, he would reverse /b the requests Rav asked him to convey b to her, /b so that Rav would get what he wanted. Rav b said to /b his son Ḥiyya: b Your mother has improved /b now that b you /b convey my requests. b He said to /b Rav: b It is I who reverse /b your request b to her. /b Rav b said to him: This is /b an example of the well-known adage b that people say: /b He b who comes from you shall teach you wisdom; /b I should have thought of that idea myself. b You, /b however, b should not do so, /b i.e., reverse my request, b as it is stated: “They have taught their tongue to speak lies, they /b weary themselves to b commit iniquity, etc.” /b (Jeremiah 9:4). If you attribute such a request to me, you will have uttered a falsehood.,The Gemara relates a similar story. b Rabbi Ḥiyya’s wife would /b constantly b aggravate him. /b Nevertheless, b when he would find something /b she would appreciate, b he would wrap it in his shawl and bring /b it b to her. Rav said to him: Doesn’t she /b constantly b aggravate you? /b Why do you bring her things? Rabbi Ḥiyya b said to him: It is enough for us /b that our wives b raise our children and save us /b
11. Mishnah, MeʿIlah, 3.6-3.8  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 219, 224
12. Mishnah, KilʾAyim, 1.7  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 222
13. Mishnah, ŠebiʿIt, 2.6  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 222
15. Palestinian Talmud, KilʾAyim, None  Tagged with subjects: •temple, grafting branches onto Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 223