Abaye, 189, 201–204, 209 Abimelech, 179 Abodah Zarah (In

Total Page:16

File Type:pdf, Size:1020Kb

Abaye, 189, 201–204, 209 Abimelech, 179 Abodah Zarah (In INDEX Abaye, 189, 201–204, 209 Archer, Leonie, 64n33, 65 Abimelech, 179 Aristotle, 179 Abodah Zarah (in Babylonian Talmud): Ark, the, 167, 167n5 2, 102n52; 17a, 91; 17a–b, 91n24, artifical arm, 114, 114–115n21 93; 18a, 91n24; 18a–b, 94–95; 30a, Ashi, Rabbi, 199, 209, 210 189n43; 36a, 88–89; 63a, 85–86n5; atonement, 26, 43n3, 117, 123, 185, 65a, 90, 91n24; 69b–70a, 85–86n5 185nn37–38, 203 Abodah Zarah (in Mishnah), 144, Augustus, 148n26 146n17, 153; 1:1, 148–149; 1:4, auletrides, 91n24 149; 1:5, 150; 1:6, 150; 1:7, 156; Avahu, Rabbi, 73n35 1:8, 150; 1:8–9, 151; 4:7, 158; Avi-Yonah, Michael, 144n10 4:8–5:10, 154–155 Abot (in Mishnah): 3:2, 161; 3:10, Baba Metzia (in Babylonian Talmud): 39n46; 3:18, 66 85a, 96 Aboth De Rabbi Nathan (Schecter), 58 Baba Metzia (in Mishnah): 2:11, 23n20 Abrams, Judith Z., 106n5, 107n6, 108, Baba Qamma (in Mishnah): 8:1, 113, 119, 120 110–111; 8:7, 111 abstention, 37, 46 Babylonia, 1, 49, 94n30, 183, 183n27, Aceves, Joseph B., 101, 101–102n48, 192 102n53 Babylonian Talmud, 22, 67–71, 70n21, Adler, Marianna, 40n47 71–72n29, 85n1, 99–100n41, 101, Afik, Isaac, 177, 180, 180n23, 181, 114–115n21 189n43, 194 Babylonian Talmud, Abodah Zarah: 2, aggadah (legends), 85, 85n4 102n52; 17a, 91; 17a–b, 91n24, 93; Ahab (king), 210 18a, 91n24; 18a–b, 94–95; 30a, Aher, 90, 211; See also Elisha b. 189n43; 36a, 88–89; 63a, 85–86n5; Abuyah 65a, 90, 91n24; 69b–70a, 85–86n5 Ahitophel, 197–198 Babylonian Talmud, Berakhot, 181, 187, Akiva, Rabbi, 9, 13, 13n8, 58, 94, 188, 191, 195n52; 23a, 94; 53a, 123, 200 72–73; 55–57, 184, 184n32; 55a, Albeck, Chanoch, 23, 24, 51n14, 188n41; 55a4, footnote 47, 185n36; 58n22, 59, 114–115n21, 55a–57b, 177; 55b–57b, 197–212 148nn24–26, 157n43, 159n44 Babylonian Talmud, Erubin: 62a, alcohol, 23–24, 38–40, 40n47, 41; 70n20; 64b, 73 See also wine, drinking of Babylonian Talmud, Gittin: 5b, 189n43; Alexander, Philip S., 177nn3–4, 179n8 45a, 80, 81 Alexandria, 148n26 Babylonian Talmud, Hagigah: 15a, 90 Alon, Menachem, 46, 92n26 Babylonian Talmud, Hullin: 84b, am Ha’ares, 125, 128 79–80n58; 105b, 79; 106b, 189n43 Amemar, the Amora, 78, 199 Babylonian Talmud, Ketubot: 10a–b, Amoraic period, 183, 183n28 99n40 Amoraim. See Rabbis, of the Talmud Babylonian Talmud, Kiddushin: 2a–b, (Amoraim) 99n40 Amos: 2:11, 24; 3:6, 206 Babylonian Talmud, Menahot, 96–97; Antiquities of the Jews ( Josephus), 58 44a, 98; 65a, 70n20 Apocrypha, 1 Babylonian Talmud, Moed Katan: 18b, Apuleius, M., 76n43 189n43 222 index Babylonian Talmud, Nedarim: 8a, 72–73; 55a, 188n41; 55a4, footnote 190nn44–45 47, 185n36; 55a–57b, 177; 55b–57b, Babylonian Talmud, Niddah: 9a, 48 197–212 Babylonian Talmud, Pesahim: 110a, 78, Berakhot (in Mishnah): 7:1, 126–127; 81; 110b, 77–78; 111a, 77; 112b, 8:8, 127 79n55 Berekiah, Rabbi, 186, 197 Babylonian Talmud, Sanhedrin, 75; 36b, Berg, C., 35 117; 67, 75; 67a, 70n20, 71; 67a–b, Berkovits, Eliezer, 80, 80n62 67n6; 67b, 68, 68n9, 76, 76n44, 81; Beruria, 94–95 67b–68a, 81n67; 81b–82a, 89n19; bet haparas, 61, 132, 134 100b, 71–72 beth din, 89n19 Babylonian Talmud, Shabbat: 11a, 187; Beth Hillel, 94 75a, 70n19 Beth Medrash, 94 Babylonian Talmud, Sotah: 2a, 18 betrothal, 115–116, 115n22, 137, Babylonian Talmud, Sukkah: 43b, 137n18, 175 189n43 Bible, 42, 53, 92n25, 99n60, 144–145, Babylonian Talmud, Taanit: 12b, 187 152, 154, 157, 171, 179, 186 Babylonian Talmud, Yebamot, 89; 71a, bicurim. See “first fruits” 5 Bikurim (in Mishnah): 2:9–11, 124n6 Babylonian Talmud, Yoma: 83b, 78 Bird, Frederick, 33–34, 33n35 Balaam, 198, 199 Biryam, Rabbi, 200 bald-headedness, 36, 105; See also hair, Bizna b. Zabda, Rabbi, 184, 200 cutting of black magic. See magic Bana’ah, Rabbi, 200 blemishes. See physically handicapped banishment, 58, 59–60, 61 blessings, 72–73, 118, 126–128, 168, bans, 29, 147n19 187, 193, 198, 199 Bar Hedya the dream interpreter, 189, Blidstein, Gerald, 147, 147nn19–20, 189n43, 194, 201–204 148n27 Bar Ilan, Meir, 5–6, 5n4, 14–15, blindness, 105, 109–115, 117–118, 69n15, 87n13 119, 160, 161, 203 Bar Kappara, 204 blood, 6, 15, 22, 37, 44n6, 47n9, 57, Bar Kokhba revolt, 143, 144, 144n10, 89n18, 157, 166, 210; See also 155, 155n39 menstruation and women bar Machasya, Rabbi, 188 Boddy, Janice, 70n18, 72n33, 82–84 bar mitzva, 65n37 “Boel Aramit”, 89n18 Bar Sheshak, 90, 91n24 “boel Kutit”, 100–101 Baroja, J. C., 76n43, 77n49, 78n52, Boteach, Shmuel, 188n42, 195n52 80n60, 81nn66–68 boundaries and borders, 21, 39, 40, Bartenura, 51n16 48, 64–65, 65n37, 80, 87, 88, 99, Basserman, Lujo, 91n24, 94n31, 101, 124, 126, 146, 146n16, 98n36, 99n39 147–148, 147n21, 165–166, 167, “bastard”. See Mamzer 170, 175, 184, 193 battle, 164–176 Broddy, Janice, 82nn77–78, beit hatumot, 59, 59n24, 60, 61, 62 83nn79–80, 84nn81,82,84,85 Bekhorot (in Bablyonian Talmud), 181; Buchler, A., 15nn9–10 55–57, 184, 184n32 Buckley, Thomas, 55nn19–20 Bekhorot (in Mishnah): 1:7, 11; 3:2, 160; burials. See graves 6, 140; 6:1–6, 105; 6:8, 105; 7:1–6, burnt offerings. See offerings 105; 7:2, 36 Ben Assai, Rabbi, 211 Caillois, Rodger, 178, 178n7 Ben Dama, 204 Calends, 148 Ben Sira, 72 Caligula, 145 Ben Zoma, Rabbi, 211 captive women, 170–171 Berakhot (in Babylonian Talmud), 187, caste systems, 6, 7, 23, 27, 54, 65, 162 188, 191, 195n52; 23a, 94; 53a, Chama bar Guria, Rav, 188.
Recommended publications
  • Sanhedrin 053.Pub
    ט"ז אלול תשעז“ Thursday, Sep 7 2017 ן נ“ג סנהדרי OVERVIEW of the Daf Distinctive INSIGHT to apply stoning to other cases גזירה שוה Strangulation for adultery (cont.) The source of the (1 ואלא מכה אביו ואמו קא קשיא ליה, למיתי ולמיגמר מאוב וידעוני R’ Yoshiya’s opinion in the Beraisa is unsuccessfully וכו ‘ ליגמרו מאשת איש, דאי אתה רשאי למושכה להחמיר עליה וכו‘ .challenged at the bottom of 53b lists אלו הן הנסקלין Stoning T he Mishnah of (2 The Mishnah later derives other cases of stoning from a many cases which are punished with stoning. R’ Zeira notes gezeirah shavah from Ov and Yidoni. R’ Zeira questions that the Torah only specifies stoning explicitly in a handful גזירה שוה of cases, while the other cases are learned using a דמיהם בם or the words מות יומתו whether it is the words Rashi states that the cases where we find . אוב וידעוני that are used to make that gezeirah shavah. from -stoning explicitly are idolatry, adultery of a betrothed maid . דמיהם בם Abaye answers that it is from the words Abaye’s explanation is defended. en, violating the Shabbos, sorcery and cursing the name of R’ Acha of Difti questions what would have bothered R’ God. Aruch LaNer points out that there are three addition- Zeira had the gezeirah shavah been made from the words al cases where we find stoning mentioned outright (i.e., sub- ,mitting one’s children to Molech, inciting others to idolatry . מות יומתו In any case, there .( בן סורר ומורה—After R’ Acha of Difti suggests and rejects a number of and an recalcitrant son גזירה possible explanations Ravina explains what was troubling R’ are several cases of stoning which are derived from the R’ Zeira asks Abaye to identify the source from which .
    [Show full text]
  • Source Sheet on Prohibitions on Loshon Ha-Ra and Motzi Shem Ra and Disclosing Another’S Confidential Secrets and Proper Etiquette for Speech
    Source Sheet on Prohibitions on Loshon ha-ra and motzi shem ra and disclosing another’s confidential secrets and Proper Etiquette for Speech Deut. 24:9 - "Remember what the L-rd your G-d did unto Miriam by the way as you came forth out of Egypt." Specifically, she spoke against her brother Moses. Yerushalmi Berachos 1:2 Rabbi Shimon bar Yochai said, “Had I been at Mount Sinai at the moment when the torah was given to Yisrael I would have demanded that man should have been created with two mouths- one for Torah and prayer and other for mundane matters. But then I retracted and exclaimed that if we fail and speak lashon hara with only one mouth, how much more so would we fail with two mouths Bavli Arakhin15b R. Yochanan said in the name of R.Yosi ben Zimra: He who speaks slander, is as though he denied the existence of the Lord: With out tongue will we prevail our lips are our own; who is lord over us? (Ps.12:5) Gen R. 65:1 and Lev.R. 13:5 The company of those who speak slander cannot greet the Presence Sotah 5a R. Hisda said in the name of Mar Ukba: When a man speaks slander, the holy one says, “I and he cannot live together in the world.” So scripture: “He who slanders his neighbor in secret…. Him I cannot endure” (Ps. 101:5).Read not OTO “him’ but ITTO “with him [I cannot live] Deut.Rabbah 5:10 R.Mana said: He who speaks slander causes the Presence to depart from the earth below to heaven above: you may see foryourselfthat this is so.Consider what David said: “My soul is among lions; I do lie down among them that are aflame; even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword” (Ps.57:5).What follows directly ? Be Thou exalted O God above the heavens (Ps.57:6) .For David said: Master of the Universe what can the presence do on the earth below? Remove the Presence from the firmament.
    [Show full text]
  • The Generic Transformation of the Masoretic Text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah
    Durham E-Theses Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah Hardy, John Christopher How to cite: Hardy, John Christopher (1995) Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5403/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 WINE, WOMEN AND WORK: THE GENERIC TRANSFORMATION OF THE MA50RETIC TEXT OF QOHELET 9. 7-10 IN THE TARGUM QOHELET AND QOHELET MIDRASH RABBAH John Christopher Hardy This tnesis seeks to understand the generic changes wrought oy targum Qonelet and Qoheiet raidrash rabbah upon our home-text, the masoretes' reading ot" woh.
    [Show full text]
  • Who Have Interested Tltemselves in the Endeavour to Acquire Any
    TilE HALACHA AND THE HAGADA. ALL who have interested tltemselves in the endeavour to acquire any knowledge of the Talmud are aware that the Rabbis who have contributed to that strange· and enormous encyclop<edia of twelve folio volumes,. fa.ll into two schools-the Halachists and the Haga­ dists ; and although an Halachist might occasionally indulge himself in Hagadoth, and a Hagadist might sometimes distinguish himself in the Halacha, 1 yet the distinction between the two schools is so radical, that we cannot advance a step until it is completely grasped and understood. I. The origin, development, and intention of the HALACHA will, I think, be clear to any reader of my papers on the Oral Law in previous numbers of Tu1c: ExPOSITOR. 2 The word (of which the plural is Hilchoth or Halachoth) is derived from I-Ialak, "to walk," and simply means a rule, a decisive tradition, "the ultimate conclusion on a matter long debated.''3 No system of laws, and above all no system so brief as the Mosaic legislation in its earliest form, could possibly include all the vast varieties of human cir­ cumstance ; and since the law was regarded as in· finitely sacred in its minutest regulations, it was x For imtnnce, R. Levi Ben Sisi tried to unite the Ha gad a and the lblacha, as R. Jochnnan Den Zakkai had tried to do befo1e him. Hamburger, s. v. v. Agada and Jochanan. 2 February, March, and May, 1S77. 1 i1:~~i1, Halachah. "Apud Rahbinos et Thalmudi<:os est constitutio juri,, sententia, decisio, traditio decisa, et usu ac consuetudine recepta et approhata.
    [Show full text]
  • Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו
    Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו Morris Panitz, Ziegler School of Rabbinic Studies Introduction: The Consumer Boycott as a Resistance Strategy Consumer boycotts are a resistance strategy that draws heavily on the foundational principles of civil disobedience.1 An individual engaged in an act of civil disobedience “seeks not only to convey her disavowal and condemnation of a certain law or policy, but also to draw public attention to this particular issue and thereby to instigate a change in law or policy.”2 The public sphere serves as the ideal forum for civil disobedience for two reasons. First, the target of the direct action is forced to confront the issue under the scrutiny of the public eye, thereby raising the stakes for how the issue is dealt with. Ideally, the public will hold the target accountable for its response to the act of civil disobedience. Second, the calculation on the part of the target of whether or not to meet the demands of the protestors is partially determined by the following generated by the act of civil disobedience. Thus, the public sphere helps attract further support to instigate a change in law or policy. Consumer boycott campaigns are “where citizens act collectively and use their purchasing power to achieve economic, social or political objectives….Consumers can use their purchasing power as a kind of vote that is capable, among other things, of educating corporate 1 I am grateful to Rabbis Elliot Dorff and Aryeh Cohen for their thoughtful teaching and editorial remarks that shaped the development of this essay.
    [Show full text]
  • Shabbat Chazon
    Sat 23 Nov 2013 -- 20 Kislev 5774 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim D’var Torah on Vayeshev The Jewish view of dreams In this week's Torah portion, Vayeshev, Joseph dreams and interprets dreams: And Joseph had a dream and told his brothers..., "We were binding sheaves ... and behold, my sheaf arose and... stood upright, and... your sheaves encircled [it] and prostrated themselves to my sheaf." So his brothers said to him, "Will you reign over us? Will you govern us?" And they continued further to hate him on account of his dreams and on account of his words. And [later] he... said, "Behold, I have had another dream: ...The sun, the moon, and eleven stars were prostrating themselves to me." And he told [this] to his father and to his brothers. His father rebuked him and said to him, "What is this dream...? Will we come, I, your mother, and your brothers to prostrate ourselves to you to the ground?" [Gen. 37:5-10] Later, when Joseph is in jail, he correctly interprets the dreams of other inmates, and news of his ability spreads fast. Pharaoh summons him and he correctly interprets Pharaoh's dreams. He is then put in charge of all of Egypt to manage the consequences of his interpretations. [Gen. 40:5ff] Dreams. The Torah is full of them. Sometimes it says specifically that they convey a message directly from God: -But God came to Abimelech in a dream by night. [Gen. 20:3] -And [Jacob] dreamed, and behold! [there was] a ladder on the ground and its top reached to heaven; and behold, angels of God were going up and down on it; and behold, the Lord was standing over him.
    [Show full text]
  • The Nonverbal Language of Prayer
    Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Martin Hengel and Peter Schäfer 105 Uri Ehrlich The Nonverbal Language of Prayer A New Approach to Jewish Liturgy Translated by Dena Ordan Mohr Siebeck Uri Ehrlich: Born 1956; 1994 Ph.D. in Talmud and Jewish Philosophy, Hebrew University, Jerusalem; Senior lecturer, Department of Jewish Thought, Ben-Gurion University. ISBN 3-16-148150-X ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; de- tailed bibliographic data is available on the Internet at http://dnb.ddb.de. © 2004 by Mohr Siebeck, Tübingen, Germany. Authorised English translation of "n:-ßxn 'ra^a © 1999 by Hebrew University Magnes Press, Jerusalem. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. In memory of my grandparents Martha and Arthur Dernburg Preface to the English Edition Prayer has many names: tefillah (petition), tehinah (beseeching), le'akah (shouting), ze'akah (cry), shavah (cry for help), renanah (cry of prayer), pegi'ah (plea), nefilah (falling down); amidah (standing). (Tanhuma, Va-ethanan 3) This midrash highlights the multidimensional nature of the Prayer and names a variety of expressive means alongside the Prayer's verbal aspect. It is this book's aim to portray the nonverbal components of the Prayer - physical gestures, attire, and vocality - and to demonstrate their impor- tance for, and integrality to, the prayer-act.
    [Show full text]
  • The Babylonian Talmud
    The Babylonian Talmud translated by MICHAEL L. RODKINSON Book 10 (Vols. I and II) [1918] The History of the Talmud Volume I. Volume II. Volume I: History of the Talmud Title Page Preface Contents of Volume I. Introduction Chapter I: Origin of the Talmud Chapter II: Development of the Talmud in the First Century Chapter III: Persecution of the Talmud from the destruction of the Temple to the Third Century Chapter IV: Development of the Talmud in the Third Century Chapter V: The Two Talmuds Chapter IV: The Sixth Century: Persian and Byzantine Persecution of the Talmud Chapter VII: The Eight Century: the Persecution of the Talmud by the Karaites Chapter VIII: Islam and Its Influence on the Talmud Chapter IX: The Period of Greatest Diffusion of Talmudic Study Chapter X: The Spanish Writers on the Talmud Chapter XI: Talmudic Scholars of Germany and Northern France Chapter XII: The Doctors of France; Authors of the Tosphoth Chapter XIII: Religious Disputes of All Periods Chapter XIV: The Talmud in the Sixteenth and Seventeenth Centuries Chapter XV. Polemics with Muslims and Frankists Chapter XVI: Persecution during the Seventeenth Century Chapter XVII: Attacks on the Talmud in the Nineteenth Century Chapter XVIII. The Affair of Rohling-Bloch Chapter XIX: Exilarchs, Talmud at the Stake and Its Development at the Present Time Appendix A. Appendix B Volume II: Historical and Literary Introduction to the New Edition of the Talmud Contents of Volume II Part I: Chapter I: The Combination of the Gemara, The Sophrim and the Eshcalath Chapter II: The Generations of the Tanaim Chapter III: The Amoraim or Expounders of the Mishna Chapter IV: The Classification of Halakha and Hagada in the Contents of the Gemara.
    [Show full text]
  • Key Findings from Survey and Community Input Meetings
    Three Keys to Unlocking Talmudic Mysteries: Philosophy, Science, and Baseball Trivia June 20, 2021 July 11, 2021 July 18, 2021 Maybe more 1 Overview of June 20 class Review Onward! 2 Two models of philosophy • There is only one right answer. The rest are wrong. • Arguments prove one side is right or the other is wrong. Proof • The goal: discover the right answer. • Usually, there are many acceptable answers. Some may be better than others. • Explanation shows how an answer could be true, despite Explanation a point that initially appears to conflict with the answer. • The goal: understand the full set of acceptable answers. This includes knowing each answer’s strongest possible form and its strengths and weaknesses. 3 Three keys Key #1: 20th- Key #2: Key #3: Century Empirical Baseball philosophy science Trivia All questions are Explain how View P can interesting, and relevance be true in view of X Insiders speak tersely. is irrelevant They understand each other without spelling everything out. Flesh out the best Theories must be adjusted possible version of View P, to fit the data, which identifying its strengths include Biblical and and weaknesses rabbinic statements Outsiders often can’t Do the same with Views make sense of insiders’ Experiments (including Q, R, S, etc., to terse speech. A lot of thought experiments) are understand the set of explanation is required. always specific and often minimally acceptable weird 4 views Rabbeinu Hannanel often on the margins5 6 7 Over there in tractate Eruvin, the Mishna says, “When an alley has a beam that is more than 20 cubits high, it is lowered.
    [Show full text]
  • THE LAW" and the LAW of CHANGE* (Concluded.)
    "THE LAW" AND THE LAW OF CHANGE* (Concluded.) B. The Mishnah Cycle. The next cycle, that between the Old Testament canon and the Mishnah, is better known to us for its political and religious history than for its legal development. It is the period of the Second Temple, of the Maccabees, of the birth of Christianity, of the Wars of the Jews, of the destruction of the Temple and of the dispersion of the Jewish people. These great events did not pass without influencing the development of Jewish law, but the period furnishes a remarkable instance of how the common people's law takes its natural course in spite of catastrophes. We are told that Simeon the Righteous, the last of the Men of the Great Assembly, was followed by Antigonus of Soko and he by ZiIghth, "pairs," who through four generations conserved the traditions to the days of Hillel and Shammai. Four generations of Tanna'im (tanra'dm, "teachers," a title in this period), the schools of Hillel and Shanmai, carry on the tradition until the next codification, the Mishnah. Though very little has been written of the steps by which this law grew-and for this reason I shall study the period more fully than the others-we have suffi- cient evidence to support the view that glossation (including fictions), commentation (including equity) and legislation, so far as it appeared, followed each other in the usual order. Of the first step, the verbal expounding of the Bible, we havo several kinds of evidence. The reading of the Torah and the explaining of passage by passage in the synagogfie is supposed to go back to Ezra.3 5 This method of the study and application of the law to which the name of Midrash (midhrash,from ddrash, "to expound") has been given is, according to a very old reliable tradition, to be ascribed to the pre-tannaitic period.
    [Show full text]
  • Akkadian Healing Therapies in the Babylonian Talmud
    MAX-PLANCK-INSTITUT FÜR WISSENSCHAFTSGESCHICHTE Max Planck Institute for the History of Science 2004 PREPRINT 259 M. J. Geller Akkadian Healing Therapies in the Babylonian Talmud Part II of the article will appear in a conference volume entitled, Magic and the Classical Tradition, edited by W. Ryan and C. Burnett (Warburg Institute, London) AKKADIAN HEALING THERAPIES IN THE BABYLONIAN TALMUD M. J. Geller Abstttracttt The Babylonian Talmud preserves some of the very latest traditions from Babylonia from the period when cuneiform script was still legible, and one of the last uses of cuneiform tablets was to consult the ancient 'sciences' of astronomy (including astrology), mathematics, omens, and healing (medicine including magic). The present study will argue that throughout the third century CE rabbis in Babylonia continued to acquire technical information from Babylonian scholars who could read cuneiform, and some of this information was translated into Aramaic and was recorded haphazardly in the academic discussions of the Talmud. The nature of the Talmudic sources and the final redaction of the complex work meant that traditions from Graeco-Roman Palestine were mixed in with local traditions from Babylonia, and the dichotomy is particularly evident in fields of medicine and magic, in which clear distinctions can be made between Greek and Akkadian approaches to healing. The present work, in two parts, is an attempt to sort out the source material according to whether it originates from Babylonia or not, and to focus on Akkadian parallels
    [Show full text]
  • Moshe Raphael Ben Yehoshua (Morris Stadtmauer) O”H
    28 Menachem Av 5779 Kerisus Daf 8 Aug. 29, 2019 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life Continuation of Tumah, or Not? whereas another braisa teaches: He does not bring another offering. Now, do they not differ in the following: The one which teaches that It has been taught in a braisa: Beis Hillel said to Beis Shammai: It is he is liable (to a new offering) holds that the night is not regarded as written: or for a daughter; to include the eve of the eighty-first day being premature (and the obligation for the bringing of the offerings (that she is liable to bring a second offering). has become due – even though, technically, the sacrifice cannot be offered at night), and the one which teaches that he does not bring Rabbi Hoshaya was a frequent visitor to Bar Kappara; he then left him another offering maintains that the night is regarded as being and went to Rabbi Chiya. One day, Rabbi Hoshaya met Bar Kappara and premature (and he has not yet reached the time of the obligation for asked him: If a zav had three emissions during the eve of the eighth the offering, and therefore the new emissions will be considered a day, what would be the view of Beis Hillel in this case? [A zav (a man continuation of the first ones).
    [Show full text]