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Tiresias: The Ancient Mediterranean Religions Source Database



2789
Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.14-10.19
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Intertexts (texts cited often on the same page as the searched text):

23 results
1. Hebrew Bible, Deuteronomy, 5.12, 23.24, 31.9-31.13 (9th cent. BCE - 3rd cent. BCE)

5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 23.24. מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ לַיהוָה אֱלֹהֶיךָ נְדָבָה אֲשֶׁר דִּבַּרְתָּ בְּפִיךָ׃ 31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.11. בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13. וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 23.24. That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth." 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel." 31.10. And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles," 31.11. when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing." 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 31.13. and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’"
2. Hebrew Bible, Esther, 2.20, 9.32 (9th cent. BCE - 3rd cent. BCE)

9.32. וּמַאֲמַר אֶסְתֵּר קִיַּם דִּבְרֵי הַפֻּרִים הָאֵלֶּה וְנִכְתָּב בַּסֵּפֶר׃ 2.20. Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—" 9.32. And the commandment of Esther confirmed these matters of Purim; and it was written in the book."
3. Hebrew Bible, Exodus, 20.9, 24.3-24.8 (9th cent. BCE - 3rd cent. BCE)

20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 20.9. Six days shalt thou labour, and do all thy work;" 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’"
4. Hebrew Bible, Job, 40.14 (9th cent. BCE - 3rd cent. BCE)

40.14. וְגַם־אֲנִי אוֹדֶךָּ כִּי־תוֹשִׁעַ לְךָ יְמִינֶךָ׃ 40.14. Then will I also confess unto thee That thine own right hand can save thee."
5. Hebrew Bible, Leviticus, 14.7 (9th cent. BCE - 3rd cent. BCE)

14.7. וְהִזָּה עַל הַמִּטַּהֵר מִן־הַצָּרַעַת שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה עַל־פְּנֵי הַשָּׂדֶה׃ 14.7. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field."
6. Hebrew Bible, Numbers, 30.9 (9th cent. BCE - 3rd cent. BCE)

30.9. וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ יָנִיא אוֹתָהּ וְהֵפֵר אֶת־נִדְרָהּ אֲשֶׁר עָלֶיהָ וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וַיהוָה יִסְלַח־לָהּ׃ 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."
7. Hebrew Bible, Psalms, 92.1-92.2 (9th cent. BCE - 3rd cent. BCE)

92.1. כִּי הִנֵּה אֹיְבֶיךָ יְהוָה כִּי־הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ יִתְפָּרְדוּ כָּל־פֹּעֲלֵי אָוֶן׃ 92.1. מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת׃ 92.2. טוֹב לְהֹדוֹת לַיהוָה וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן׃ 92.1. A Psalm, a Song. For the sabbath day." 92.2. It is a good thing to give thanks unto the LORD, And to sing praises unto Thy name, O Most High;"
8. Hebrew Bible, 1 Samuel, 25.26, 25.31, 25.33 (8th cent. BCE - 5th cent. BCE)

25.26. וְעַתָּה אֲדֹנִי חַי־יְהוָה וְחֵי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִהְיוּ כְנָבָל אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל־אֲדֹנִי רָעָה׃ 25.31. וְלֹא תִהְיֶה זֹאת לְךָ לְפוּקָה וּלְמִכְשׁוֹל לֵב לַאדֹנִי וְלִשְׁפָּךְ־דָּם חִנָּם וּלְהוֹשִׁיעַ אֲדֹנִי לוֹ וְהֵיטִב יְהוָה לַאדֹנִי וְזָכַרְתָּ אֶת־אֲמָתֶךָ׃ 25.33. וּבָרוּךְ טַעְמֵךְ וּבְרוּכָה אָתְּ אֲשֶׁר כְּלִתִנִי הַיּוֹם הַזֶּה מִבּוֹא בְדָמִים וְהֹשֵׁעַ יָדִי לִי׃ 25.26. Now therefore, my lord, as the Lord lives, and as thy soul lives, seeing the Lord has prevented thee from coming to shed blood, and from avenging thyself with thy own hand, now let thy enemies, and they that seek evil to my lord, be as Naval." 25.31. that this shall not be a cause of stumbling to thee, nor offence of heart to my lord, that thou hast shed blood causelessly, or that my lord has avenged himself: and the Lord shall deal well with my lord, and thou shalt remember thy handmaid." 25.33. and blessed be thy discretion, and blessed be thou who hast kept me this day from coming to shed blood, and from avenging myself with my own hand."
9. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE)

23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
10. Hebrew Bible, Joshua, 8.30-8.35 (8th cent. BCE - 5th cent. BCE)

8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 8.30. Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal," 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them."
11. Hebrew Bible, Ezekiel, 22.26, 42.20 (6th cent. BCE - 5th cent. BCE)

22.26. כֹּהֲנֶיהָ חָמְסוּ תוֹרָתִי וַיְחַלְּלוּ קָדָשַׁי בֵּין־קֹדֶשׁ לְחֹל לֹא הִבְדִּילוּ וּבֵין־הַטָּמֵא לְטָהוֹר לֹא הוֹדִיעוּ וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם׃ 22.26. Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them." 42.20. He measured it by the four sides; it had a wall round about, the length five hundred, and the breadth five hundred, to make a separation between that which was holy and that which was common."
12. Hebrew Bible, 2 Chronicles, 17.7-17.9, 29.21 (5th cent. BCE - 3rd cent. BCE)

17.7. וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃ 17.8. וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃ 17.9. וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃ 29.21. וַיָּבִיאוּ פָרִים־שִׁבְעָה וְאֵילִים שִׁבְעָה וּכְבָשִׂים שִׁבְעָה וּצְפִירֵי עִזִּים שִׁבְעָה לְחַטָּאת עַל־הַמַּמְלָכָה וְעַל־הַמִּקְדָּשׁ וְעַל־יְהוּדָה וַיֹּאמֶר לִבְנֵי אַהֲרֹן הַכֹּהֲנִים לְהַעֲלוֹת עַל־מִזְבַּח יְהוָה׃ 17.7. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;" 17.8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests." 17.9. And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people." 29.21. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD."
13. Hebrew Bible, Ezra, 6.9 (5th cent. BCE - 4th cent. BCE)

6.9. וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃ 6.9. And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;"
14. Hebrew Bible, Nehemiah, 10.30-10.32 (5th cent. BCE - 4th cent. BCE)

10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 10.32. וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 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;" 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;" 10.32. and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt."
15. Anon., Jubilees, 50.6-50.13 (2nd cent. BCE - 2nd cent. BCE)

50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. brSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. brAnd the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.
16. Dead Sea Scrolls, Damascus Covenant, 1.4, 3.10, 4.9, 6.2, 6.17-6.18, 8.17, 9.1-9.10, 10.10, 10.14-10.17, 11.17-11.18, 12.3-12.6, 14.10, 16.6-16.12, 16.14-16.17 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.4, 3.10, 4.9, 6.2, 6.17-6.18, 8.17, 9.1-9.10, 10.10, 10.15-10.17, 11.17-11.18, 12.6, 14.10, 16.6-16.12, 16.14-16.17 (2nd cent. BCE - 1st cent. CE)

18. Septuagint, 1 Maccabees, 1.43, 1.45, 2.12, 3.51 (2nd cent. BCE - 2nd cent. BCE)

1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 2.12. And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it. 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation.
19. Septuagint, Ecclesiasticus (Siracides), 17.9-17.10, 18.3 (2nd cent. BCE - 2nd cent. BCE)

18.3. Do not follow your base desires,but restrain your appetites.
20. Mishnah, Shevuot, 8.2-8.4 (1st cent. CE - 3rd cent. CE)

8.2. If he [the owner] said to the unpaid guardian, “Where is my ox?” and he replied to him, “It died,” whereas in reality it was injured or captured or stolen or lost; [Or he replied], “It was injured,” whereas in reality it died or was captured or stolen or lost; [Or he replied,] “It was captured,” whereas in reality it died or was injured or stolen or lost; [Or he replied,] “It was stolen,” whereas in reality it died or was injured or captured or lost; [Or he replied,] “It was lost,” whereas in reality it died or was injured or captured or stolen; [And the owner said,] “I adjure you,” and he said, “amen”, he is exempt [from having to bring a sacrifice for a false oath]." 8.3. [If the owner said,] “Where is my ox?” and he replied to him, “I do not know what you are talking about,” whereas in reality it died or was injured or captured or stolen or lost, [and the owner said,] “I adjure you,” and he said, “Amen”, he is exempt. [If the owner said,] “Where is my ox?” and he replied to him, “It was lost”; [and the owner said,] “I adjure you”, and he said, “Amen”, and witnesses testify against him that he had consumed it, he pays the principal; if he confessed himself, he pays the principal, a fifth, and brings a guilt-offering. [If the owner said,] “Where is my ox?” and he replied to him, “It was stolen;” [and the owner said,] “I adjure you, and he said, “Amen”, and witnesses testify against him that he himself stole it, he pays double; if he confessed himself, he pays the principal, fifth, and brings a guilt-offering." 8.4. If a man said to one in the market, “Where is my ox which you have stolen?” and he replied, “I did not steal it,” and witnesses testified against him that he did steal it, he pays double. If he killed it or sold it, he pays four or five times its value. If he saw witnesses coming nearer and nearer, and he said, “I did steal it, but I did not kill or sell it,” he pays only the principal."
21. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE)

7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin."
22. Mishnah, Sukkah, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane."
23. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

30b. לא יהיה בך אביון שלך קודם לשל כל אדם,אלא לזקן ואינו לפי כבודו,אמר רבה הכישה חייב בה אביי הוה יתיב קמיה דרבה חזא להנך עיזי דקיימו שקל קלא ושדא בהו א"ל איחייבת בהו קום אהדרינהו,איבעיא להו דרכו להחזיר בשדה ואין דרכו להחזיר בעיר מהו מי אמרינן השבה מעליא בעינן וכיון דלאו דרכיה להחזיר בעיר לא לחייב או דלמא בשדה מיהת הוא דאיחייב ליה וכיון דאיחייב ליה בשדה איחייב ליה בעיר תיקו,אמר רבא כל שבשלו מחזיר בשל חבירו נמי מחזיר וכל שבשלו פורק וטוען בשל חבירו נמי פורק וטוען,רבי ישמעאל ברבי יוסי הוה קאזיל באורחא פגע ביה ההוא גברא הוה דרי פתכא דאופי אותבינהו וקא מיתפח א"ל דלי לי אמר ליה כמה שוין א"ל פלגא דזוזא יהיב ליה פלגא דזוזא ואפקרה,הדר זכה בהו הדר יהיב ליה פלגא דזוזא ואפקרה חזייה דהוה קא בעי למיהדר למזכיה בהו א"ל לכולי עלמא אפקרנהו ולך לא אפקרנהו,ומי הוי הפקר כי האי גוונא והתנן בש"א הפקר לעניים הפקר וב"ה אומרים אינו הפקר עד שיהא הפקר לעניים ולעשירים כשמיטה,אלא רבי ישמעאל ברבי יוסי לכולי עלמא אפקרינהו ובמלתא בעלמא הוא דאוקמיה,והא רבי ישמעאל ברבי יוסי זקן ואינו לפי כבודו הוה ר' ישמעאל ברבי יוסי לפנים משורת הדין הוא דעבד,דתני רב יוסף (שמות יח, כ) והודעת להם זה בית חייהם את הדרך זו גמילות חסדים [(אשר) ילכו זה ביקור חולים בה זו קבורה ואת המעשה זה הדין אשר יעשון זו לפנים משורת הדין:,אמר מר (אשר) ילכו זה ביקור חולים היינו גמילות חסדים לא נצרכה אלא לבן גילו דאמר מר בן גילו נוטל אחד מששים בחליו ואפי' הכי מבעי ליה למיזל לגביה,בה זו קבורה היינו גמילות חסדים לא נצרכה אלא לזקן ואינו לפי כבודו,אשר יעשון זו לפנים משורת הדין דאמר ר' יוחנן לא חרבה ירושלים אלא על שדנו בה דין תורה אלא דיני דמגיזתא לדיינו אלא אימא שהעמידו דיניהם על דין תורה ולא עבדו לפנים משורת הדין:, big strongמתני׳ /strong /big אי זו היא אבידה מצא חמור או פרה רועין בדרך אין זו אבידה חמור וכליו הפוכין פרה רצה בין הכרמים הרי זו אבידה החזירה וברחה החזירה וברחה אפי' ארבעה וחמשה פעמים חייב להחזירה שנאמר (דברים כב, א) השב תשיבם,היה בטל מסלע לא יאמר לו תן לי סלע אלא נותן לו שכרו כפועל אם יש שם בית דין מתנה בפני ב"ד אם אין שם ב"ד בפני מי יתנה שלו קודם:, big strongגמ׳ /strong /big אטו כל הני דאמרינן לאו אבידה הוו אמר רב יהודה הכי קאמר אי זו היא כלל אבידה שהוא חייב בה מצא חמור ופרה רועין בדרך אין זו אבידה ולא מיחייב בה חמור וכליו הפוכים פרה ורצה בין הכרמים הרי זו אבידה ומיחייב בה,ולעולם אמר רב יהודה אמר רב עד שלשה ימים היכי דמי אי בלילותא אפי' חדא שעתא נמי אי ביממא אפי' טובא נמי לא,לא צריכא דהוה חזי לה בקדמתא ובחשכתא תלתא יומי אמרינן איתרמויי אתרמי לה ונפקא טפי ודאי אבידה היא,תניא נמי הכי מצא טלית וקרדום 30b. bthere shall be no needy among you”(Deuteronomy 15:4). This verse can be understood as a command, indicating that it is incumbent upon each individual to ensure that he will not become needy. Therefore, byourassets btake precedence overthe assets bof anyother bperson. /b,The Gemara concludes: bRather,the verse is necessary btoderive the exemption from returning the lost item in the case where he was ban elderly person and it is not in keeping with his dignityto tend to the item., bRabba says:If there was a lost animal and the elderly person began the process of returning it, e.g., if he bstruck iteven once to guide it in a certain direction, he is bobligatedto tend bto itand return it. The Gemara relates: bAbaye was sitting before Rabbaand bsaw these goats standingnearby. bHe picked up a clod of dirt and threw it at them,causing them to move. Rabba bsaid to him: You havethereby bobligated yourself toreturn bthem. Arise and return themto their owner., bA dilemma was raised beforethe Sages: In a case of a person for whom it bis histypical bmanner to returnan item of that type bin the field,where there are fewer onlookers, bbut it is not histypical bmanner to returnan item of that type bin the city, what isthe ihalakha /i? Do bwe saythat for one to be obligated to return a lost item bwe need an unequivocalobligation to breturnit that applies in all cases, band since it is not histypical bmanner to returnan item of that sort bin the city, let him not be obligatedto return such an item at all? bOr perhaps, he is obligated in any eventto return the item bin the field, and once he is obligatedto return bit in the field, he isalso bobligated in the city.The Gemara concludes: The dilemma bshall standunresolved., bRava says:In banycase bwhere he would recover his ownitem and would consider it to be in keeping with his dignity, he is balsoobligated to breturn another’sitem. bAnd anycase where bhe unloads and loads his ownanimal’s burden, he is balsoobligated to bunload and loadthe burden of banother’sanimal.,The Gemara relates: bRabbi Yishmael, son of Rabbi Yosei, was walking on the road. A certain man encountered him,and that man bwas carrying a burdenthat consisted of sticks bof wood. He set downthe wood band was resting.The man bsaid to him: Liftthem bfor meand place them upon me. Since it was not in keeping with the dignity of Rabbi Yishmael, son of Rabbi Yosei, to lift the wood, Rabbi Yishmael bsaid to him: How much are they worth?The man bsaid to him: A half-dinar.Rabbi Yishmael, son of Rabbi Yosei, bgave him a half-dinar,took possession of the wood, band declaredthe wood bownerless. /b,The man bthen reacquiredthe wood bandagain requested that Rabbi Yishmael, son of Rabbi Yosei, lift the wood for him. Rabbi Yishmael, son of Rabbi Yosei, bagain gave him a half-dinar,again took possession of the wood, bandagain bdeclaredthe wood bownerless. Hethen bsaw thatthe man bdesired to reacquirethe sticks of wood. Rabbi Yishmael, son of Rabbi Yosei, bsaid to him: I declaredthe sticks of wood bownerless with regard to everyoneelse, bbut I did not declare them ownerless with regard to you. /b,The Gemara asks: bBut isproperty brendered ownerless in a case like this? But didn’t we learnin a mishna ( iPe’a6:1) that bBeit Shammai say:Property bdeclared ownerless for the poor isthereby rendered bownerless. And Beit Hillel say: It is not ownerless, untilthe property bwill be ownerless for the poor and for the rich, likeproduce during bthe Sabbatical Year,which is available for all. As the ihalakhais in accordance with the opinion of Beit Hillel, how could Rabbi Yishmael, son of Rabbi Yosei, declare the wood ownerless selectively, excluding the prior owner of the wood?, bRather, Rabbi Yishmael, son of Rabbi Yosei,actually bdeclaredthe wood bownerless to everyonewithout exception, bandit bwas with a mere statement that he prevented himfrom reacquiring the wood, i.e., he told the man not to reacquire the wood even though there was no legal impediment to that reacquisition.,The Gemara asks: bBut wasn’t Rabbi Yishmael, son of Rabbi Yosei, an elderly person and it was not in keeping with his dignityto tend to the item? Why did he purchase the wood and render it ownerless in order to absolve himself of the obligation to lift the burden if he had no obligation to do so in the first place? The Gemara answers: In the case of bRabbi Yishmael, son of Rabbi Yosei, he conductedhimself bbeyond the letter of the law,and he could have simply refused the request for help.,The Gemara cites a source for going beyond the letter of the law in the performance of mitzvot. bAs Rav Yosef taughtin a ibaraitawith regard to the verse: “And you shall teach them the statutes and the laws, and shall show them the path wherein they shall walk and the action that they must perform” (Exodus 18:20). The ibaraitaparses the various directives in the verse. b“And you shall teach them,” thatis referring to bthe structure of their livelihood,i.e., teach the Jewish people trades so that they may earn a living; b“the path,” thatis referring to bacts of kindness; “they shall walk,” thatis referring to bvisiting the ill; “wherein,” thatis referring to bburial; “and the action,” thatis referring to acting in accordance with the letter of the blaw; “that they must perform,” thatis referring to acting bbeyond the letter of the law. /b,The Gemara analyzes the ibaraita /i. bThe Master said:With regard to the phrase b“they shall walk,” thatis referring to bvisiting the ill.The Gemara asks: bThat isa detail of bacts of kindness;why does the ibaraitalist it separately? The Gemara answers: The reference to visiting the ill is bnecessary only for the contemporary ofthe ill person, bas the Master said:When bone who is a contemporaryof an ill person visits him, he btakes one-sixtieth of his illness.Since visiting an ill contemporary involves contracting a bit of his illness, a special derivation is necessary to teach that beven so, he is required to goand visit bhim. /b,It was taught in the ibaraita /i: With regard to the phrase b“wherein,” thatis referring to bburial.The Gemara asks: bThat isa detail of bacts of kindness;why does the ibaraitalist it separately? The Gemara answers: The reference to burial is bnecessary only toteach the ihalakhaof ban elderly person, andit is in a circumstance where bit is not in keeping with his dignityto bury the dead. Therefore, a special derivation is necessary to teach that even so, he is required to participate in the burial.,It was taught in the ibaraita /i: b“That they must perform”; thatis referring to acting bbeyond the letter of the law, as Rabbi Yoḥa says: Jerusalem was destroyed only forthe fact bthat they adjudicatedcases on the basis of bTorah law inthe city. The Gemara asks: bRather,what else should they have done? bShould they rather have adjudicatedcases on the basis of barbitrary decisions [ idemagizeta /i]? Rather, say: That they established their rulings onthe basis of bTorah law and did not go beyond the letter of the law. /b, strongMISHNA: /strong bWhich isthe item that is considered blost property?If bone found a donkey or a cow grazing on the path, that is not lost property,as presumably the owners are nearby and are aware of the animals’ whereabouts. If one found ba donkey with its accoutrements overturned, or a cowthat bran through the vineyards, that is lost property.In a case where bone returnedthe lost animal band it fled,and he again breturned it and it fled, evenif this scenario repeats itself bfour or five times,he is bobligated to return iteach time, as it bis stated:“You shall not see your brother’s ox or his sheep wandering and disregard them; byou shall return themto your brother” (Deuteronomy 22:1).,If in the course of tending to and returning the lost item, the finder bwas idle fromlabor that would have earned him ba isela /i, he shall not say tothe owner of the item: bGive me a isela /ito compensate me for my lost income. bRather,the owner bgives him his wage asif he were ba laborer,a payment that is considerably smaller. bIf there arethree men btherewho can convene as ba court,he bmay stipulate before the courtthat he will undertake to return the item provided that he receives full compensation for lost income. bIf there is no court there before whom can he stipulatehis condition, bhisficial interests btake precedenceand he need not return the lost item., strongGEMARA: /strong With regard to the question in the mishna: Which is the item that is considered lost property, the Gemara asks: bIs that to say that all those othercases bthat we statedin this chapter bare not lost property? Rav Yehuda saidthat bthisis what the itanna bis saying: What is the principleemployed in defining ba lost item that one is obligated toreturn? The mishna cites examples to illustrate the principle: If one bfound a donkey or a cow grazing on the path, that is not lost property, and he is not obligated toreturn bit.But if one found ba donkey with its accoutrements overturned, or a cow that was running through the vineyards, that is lost property, and he is obligated toreturn bit. /b,With regard to the ruling in the mishna that a donkey and cow grazing on the path are not considered lost property, the Gemara asks: bAndis that the case even if they graze there untended bforever? Rav Yehuda saidthat bRav said: Until three dayspass they are not lost. Thereafter, they are considered lost. The Gemara asks: bWhat are the circumstances? Ifthe animal is found grazing bat night, evenif it is untended for beven one hourit can be presumed to be lost, as an owner never grazes his animals untended at night. bIfthe animal is found grazing bduring the day, evenif it is untended for bmorethan three days, it is balso notpresumed to be lost.,The Gemara answers: bNo,the measure of three days bis necessaryonly in a case bwhere one sawthe animal grazing bin the earlyhours in the morning band in the darkof nightfall. For the first bthree days, we say: It happenedthat the animal bwent outa bit earlier or a bit later than usual, but nevertheless, it was with the owner’s knowledge. Once this is observed for bmorethan three days, it is bcertainly a lost item. /b, bThis is also taughtin a ibaraita /i: If bone found a cloak or an ax /b


Subjects of this text:

subject book bibliographic info
adjuration Schiffman, Testimony and the Penal Code (1983) 50
aggadah/aggadot Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26
amoraim, amoraic period Schiffman, Testimony and the Penal Code (1983) 50
baumgarten, joseph, on accurate understanding of history of halakhah Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
baumgarten, joseph, on tosefet shabbat Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
consecration, in rabbinic writings Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 150
consecration, in the damascus document Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 150
consecration, to block access to a property by a claimant Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 150
de-orayta (laws from the torah), on tosefet shabbat Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
de-rabbanan (laws decreed by the rabbis), on tosefet shabbat Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
eschatology/eschatological Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26
halakhah/halakhot, and aggadah; law and narrative Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 158, 246
hebrew, mishnaic Schiffman, Testimony and the Penal Code (1983) 50
hebrew, qumran Schiffman, Testimony and the Penal Code (1983) 50
hebrew, rabbinic Schiffman, Testimony and the Penal Code (1983) 50
hellenistic kings/rulers, antiochus iv epiphanes Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 182
hermeneutics/hermeneutical—see also, interpretation Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 158
jerusalem Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 158
judges Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26; Schiffman, Testimony and the Penal Code (1983) 50
judgment Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 182
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 158, 246
marriage, levirate Schiffman, Testimony and the Penal Code (1983) 50
masoretic text Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158
nomos Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26
oath Schiffman, Testimony and the Penal Code (1983) 50
patriarchs, texts Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 246
pharisees, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158, 246
qumran/qumran community Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 158
qumran law, characteristics of Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
rabbis, and the consecration of land Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 150
rabbis, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158
sabbath, differing traditions of Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
sabbath Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 182; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 158
sacred land, in judea, in rabbinic writings Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 150
sadducees, legal tradition of Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
schiffman, lawrence Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
second temple period, halakhic disputes from time of Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74
sectarian/sectarianism Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26, 246
temple, in jerusalem, economy of Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 150
temple Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 182
torah' Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 26
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 158, 246
tosefet shabbat (addition to the sabbath) Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 74