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Tiresias: The Ancient Mediterranean Religions Source Database



2789
Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.21
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Hebrew Bible, Deuteronomy, 5.13, 17.6, 19.15 (9th cent. BCE - 3rd cent. BCE)

5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 17.6. עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃ 19.15. לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃ 5.13. Six days shalt thou labour, and do all thy work;" 17.6. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death." 19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment"
2. Hebrew Bible, Exodus, 16.29, 20.9 (9th cent. BCE - 3rd cent. BCE)

16.29. רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 16.29. See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’" 20.9. Six days shalt thou labour, and do all thy work;"
3. Hebrew Bible, Numbers, 35.2-35.5, 35.30 (9th cent. BCE - 3rd cent. BCE)

35.2. וְאִם־בְּשִׂנְאָה יֶהְדָּפֶנּוּ אוֹ־הִשְׁלִיךְ עָלָיו בִּצְדִיָּה וַיָּמֹת׃ 35.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם׃ 35.3. וְהָיוּ הֶעָרִים לָהֶם לָשָׁבֶת וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכֻשָׁם וּלְכֹל חַיָּתָם׃ 35.3. כָּל־מַכֵּה־נֶפֶשׁ לְפִי עֵדִים יִרְצַח אֶת־הָרֹצֵחַ וְעֵד אֶחָד לֹא־יַעֲנֶה בְנֶפֶשׁ לָמוּת׃ 35.4. וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃ 35.5. וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃ 35.2. ’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites." 35.3. And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts." 35.4. And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about." 35.5. And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities." 35.30. Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die."
4. Hebrew Bible, Psalms, 48.11 (9th cent. BCE - 3rd cent. BCE)

48.11. כְּשִׁמְךָ אֱלֹהִים כֵּן תְּהִלָּתְךָ עַל־קַצְוֵי־אֶרֶץ צֶדֶק מָלְאָה יְמִינֶךָ׃ 48.11. As is Thy name, O God, So is Thy praise unto the ends of the earth; Thy right hand is full of righteousness."
5. Hebrew Bible, 1 Kings, 21.10, 21.13 (8th cent. BCE - 5th cent. BCE)

21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died."
6. Hebrew Bible, Isaiah, 58.13-58.14 (8th cent. BCE - 5th cent. BCE)

58.13. אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר׃ 58.14. אָז תִּתְעַנַּג עַל־יְהוָה וְהִרְכַּבְתִּיךָ עַל־בָּמֳותֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי יְהוָה דִּבֵּר׃ 58.13. If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof;" 58.14. Then shalt thou delight thyself in the LORD, And I will make thee to ride upon the high places of the earth, And I will feed thee with the heritage of Jacob thy father; For the mouth of the LORD hath spoken it."
7. Anon., Jubilees, 50.8 (2nd cent. BCE - 2nd cent. BCE)

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.
8. Dead Sea Scrolls, Damascus Covenant, 10.5-10.6, 10.17-10.21, 11.5-11.6, 19.34 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.5-10.6, 10.17-10.19, 11.5-11.6, 19.34 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, 1Qha, 5.12, 7.21, 20.7, 20.14-20.15, 25.34 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, Community Rule, 1.6-1.8, 3.13, 9.12, 9.21 (2nd cent. BCE - 1st cent. CE)

12. Dead Sea Scrolls, Rule of The Community, 1.8 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, Rule of The Community, 1.8 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, Shira, 1.5 (2nd cent. BCE - 1st cent. CE)

15. Mishnah, Sotah, 5.3 (1st cent. CE - 3rd cent. CE)

5.3. On that day Rabbi Akiva expounded, “You shall measure off two thousand cubits outside the town on the east side” (Numbers 35:5). But another verse states, “from the wall of the city outward a thousand cubits around” (vs. It is impossible to say that it was a thousand cubits since it has been already stated two thousand cubits; and it is impossible to say that it was two thousand cubits since it has been already stated a thousand cubits! How then is this so? A thousand cubits for the field [surrounding the city] and two thousand cubits for the Sabbath-limits. Rabbi Eliezer the son of Rabbi Yose the Galilean says: a thousand cubits for the field [surrounding the city] and two thousand cubits for fields and vineyards."
16. New Testament, Matthew, 18.20 (1st cent. CE - 1st cent. CE)

18.20. For where two or three are gathered together in my name, there I am in the midst of them.
17. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

51a. אמר רבא והוא דכי רהיט לעיקרו מטי א"ל אביי והא חשכה לו קתני,חשכה לביתו אבל לעיקרו של אילן מצי אזיל איכא דאמרי אמר רבא חשכה לו כי מסגי קלי קלי אבל רהיט מטי,רבה ורב יוסף הוו קא אזלי באורחא א"ל רבה לרב יוסף תהא שביתתנו תותי דיקלא דסביל אחוה ואמרי לה תותי דיקלא דפריק מריה מכרגא,(ידע ליה מר) א"ל לא ידענא ליה אמר ליה סמוך עלי דתניא ר' יוסי אומר אם היו שנים אחד מכיר ואחד שאינו מכיר זה שאינו מכיר מוסר שביתתו למכיר זה שמכיר אומר תהא שביתתנו במקום פלוני,ולא היא לא תנא ליה כר' יוסי אלא כי היכי דליקבל לה מיניה משום דר' יוסי נימוקו עמו:,אם אינו מכיר או שאינו בקי וכו':,הני אלפים אמה היכן כתיבן דתניא (שמות טז, כט) שבו איש תחתיו אלו ארבע אמות אל יצא איש ממקומו אלו אלפים אמה,מנא לן אמר רב חסדא למדנו מקום ממקום ומקום מניסה וניסה מניסה וניסה מגבול וגבול מגבול וגבול מחוץ וחוץ מחוץ דכתיב (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו',ונילף (במדבר לה, ד) מקיר העיר וחוצה אלף אמה דנין חוץ מחוץ ואין דנין חוץ מחוצה,ומאי נפקא מינה הא תנא דבי רבי ישמעאל (ויקרא יד, לט) ושב הכהן (ויקרא יד, מד) ובא הכהן זו היא שיבה זו היא ביאה,הני מילי היכא דליכא מידי דדמי ליה אבל היכא דאיכא מידי דדמי ליה מדמי ליה ילפינן:,אלפים אמה עגולות: ורבי חנינא בן אנטיגנוס מה נפשך אי אית ליה ג"ש פיאות כתיבן אי לית ליה גזירה שוה אלפים אמה מנא ליה,לעולם אית ליה גזירה שוה ושאני הכא דאמר קרא (במדבר לה, ה) זה יהיה להם מגרשי הערים לזה אתה נותן פיאות ואי אתה נותן פיאות לשובתי שבת,ורבנן תני רב חנניה אומר כזה יהו כל שובתי שבת,א"ר אחא בר יעקב המעביר ד"א ברה"ר אינו חייב עד שמעביר הן ואלכסונן,א"ר פפא בדיק לן רבא עמוד ברשות הרבים גבוה י' ורוחב ד' צריך הן ואלכסונן או לא ואמרינן ליה לאו היינו דרב חנניה דתניא רב חנניה אומר כזה יהו כל שובתי שבת:,וזה הוא שאמרו העני מערב ברגליו אמר ר' מאיר אנו אין לנו אלא עני וכו':,אמר רב נחמן מחלוקת במקומי דר"מ סבר עיקר עירוב בפת 51a. bRava said:This ihalakhaapplies bonlyin a case bwhere, were he to run to the trunkof the tree bhe could reach itbefore the onset of Shabbat. bAbaye said to him: But doesn’tthe mishna bstate: And it grew darkwhile bhewas traveling, indicating that he is farther away than that?,The Gemara answers: The mishna means that bit grew darkwhile he was traveling so that he can no longer return bto his housebefore nightfall; bhowever, he is ableto bgo to the trunkof the tree before Shabbat. bSome statea different version of the previous statement. bRava said:The mishna means that bit grew darkwhile bhewas traveling, so that bwere he to walk very slowlyhe could not reach his house; bhowever, if he runs, he canstill barrivebefore Shabbat., bRabba and Rav Yosef were goingtogether balong the way. Rabba said to Rav Yosef: Our residence will be beneath the palm that carries its brother,the one with another palm tree leaning on it. bAnd some sayhe said to him: Our residence will be bbeneath the palm that spared its owner from the land tax [ ikarga /i],the palm which yielded enough dates for its owner to pay his entire land tax.,Rabba asked: bDoes the Master knowof that tree? Rav Yosef bsaid to him:No, bI do not knowof it. bHe said to him:Then brely on me, as it was taughtin a ibaraitathat bRabbi Yosei says: If twopeople bwerewalking together, boneof whom is bfamiliarwith a particular location in the distance, band oneis bnot familiarwith it, bthe one whois bnot familiarwith it bentrustshis right to designate bhisresidence bto the one whois bfamiliarwith it, band the one whois bfamiliarwith it bsays: My residence is in such-and-such place. /b,The Gemara comments: bBut it is notso; that is not the opinion of Rabbi Yosei. Rabba bonly taught itas if it is bin accordance withthe opinion of bRabbi Yosei so thatRav Yosef bwould accept it from him, due tothe fact that bRabbi Yosei’s reasoningaccompanies bhisrulings, Since the ihalakhais usually in accordance with Rav Yosei’s opinion, Rav Yosef would be less likely to raise doubts with regard to the ruling.,We learned in the mishna: bIf one is not familiarwith a tree or any other noticeable landmark, bor if he is not an expertin the ihalakha /i, unaware that residence can be established from a distance, and he said: My residence is at my current location, his presence at his current location acquires for him the right to walk two thousand cubits in each direction.,The Gemara raises a fundamental question: bThese two thousand cubits, where arethey bwrittenin the Torah? The Gemara answers that it is bas it was taughtin a ibaraita /i: b“Remain every man in his place”(Exodus 16:29); bthese arethe bfour cubits,which constitute the minimum Shabbat limit, e.g., for one who ventured beyond his prescribed limit. b“Let no man go out of his place”(Exodus 16:29); bthese arethe btwo thousand cubitsof the Shabbat limit for one who remains in his place. Unless otherwise specified, the measure of one’s place is two thousand cubits.,The Gemara asks: bFrom where do wederive that this is the measure of one’s place? bRav Ḥisda said: We derivethis by means of a verbal analogy between the term bplacewritten here: “Let no man go out of his place,” and bfromthe term bplacewritten with regard to an unwitting murderer: “Then I will appoint you a place to where he shall flee” (Exodus 21:13). This last verse mentions both place and fleeing, bandthe term bplaceis derived bfromthe term bfleeing. Andthe term bfleeingis derived bfromthe term bfleeing,written in a different verse with regard to the unwitting murderer: “But if the slayer shall at any time come outside the border of the city of his refuge, whither he has fled” (Numbers 35:26). bAndthe term bfleeingis derived bfromthe term bborder,which appears in the same verse. bAndthe term bborderis derived bfromthe term bborder,as it states there: “And the avenger of blood find him outside [ imiḥutz /i] the borders of the city of his refuge” (Numbers 35:27). Since this verse mentions both the term border and the term outside, the term bborderis derived bfromthe term boutside. Andthe term boutsideis derived bfromthe term boutside, as it is writtenwith regard to the Levite cities, which also served as cities of refuge: b“And you shall measure from outside [ imiḥutz /i] the city on the east side two thousand cubits,and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits” (Numbers 35:5). From this chain of identical terms, the meaning of the term place stated in connection with Shabbat is derived from the two thousand cubits mentioned with regard to the Levite cities.,The Gemara asks: bBut let us deriveinstead by means of a verbal analogy between the term outside in the verse: “Outside the borders of the city of refuge,” and the term outside in the verse: b“From the wall of the city outward [ ivaḥutza /i] a thousand cubits”(Numbers 35:4), that the Shabbat limit measures only a thousand cubits. The Gemara answers: bOne derivesthe meaning of the term boutside [ iḥutz /i]by means of a verbal analogy bfromanother instance of the term boutside [ iḥutz /i], but one does not derivethe meaning of the term boutside fromthe term boutward [ iḥutza /i]. /b,The Gemara raises a difficulty: bWhat issignificant about bthe differencebetween the two terms? bDidn’t the school of Rabbi Yishmael teacha verbal analogy with regard to leprosy of houses between the verse: b“And the priest shall return [ iveshav /i]”(Leviticus 14:39) and the verse: b“And the priest shall come [ iuva /i]”(Leviticus 14:44), from which it is derived that bthis isthe ihalakhawith regard to breturning,i.e., it is after seven days; bthis isthe same ihalakhawith regard to bcoming;it is after seven days. Obviously, the less pronounced difference of one letter between iḥutzand iḥutza /i, should not prevent the teaching of a verbal analogy.,Gemara rejects this argument: bThis appliesonly bwhen there are no termsthat are bidentical to it however, where there are termsthat are bidentical to it, we derivethe verbal analogy bfromterms bidentical to it,rather than from the terms that are not precisely identical.,The itanna’imof the mishna disagree whether the btwo-thousand-cubitlimit granted to a person in every direction is measured as a bcircleor as a square tablet. The Gemara poses a question: With regard to the opinion of bRabbi Ḥanina ben Antigenosthat the limit is measured as a circle, bno matter whatyou say, it is difficult. bIf he is of theopinion that there is a bverbal analogyfrom the verse written with regard to the Levite cities it is difficult, because bsidesis the term bwritten,indicating squared boundaries. And bif he is not of theopinion that there is a bverbal analogy, from where does hederive that the Shabbat limit is btwo thousand cubits? /b,The Gemara answers: bActually, he is ofthe opinion that there is ba verbal analogy, but here,with regard to the Levite cities, it bis different, as the verse says: “This shall be to them the open space of the cities”(Numbers 35:5), from which it is inferred: bTo this,the open space of the city, byoushould bprovide sidesand square it, bbut you do not provide sides to those resting on Shabbat.Instead, those who establish Shabbat residence are provided with a circular, two-thousand-cubit limit.,The Gemara asks: bAndhow do bthe Rabbisunderstand the emphasis placed on the word this in the verse? The Gemara answers: As bit was taughtin a ibaraitathat bRav Ḥaya says: Like thismeasure bshall bethe calculations of measures for ball those who rest on Shabbat,i.e., square., bRav Aḥa bar Ya’akov said: One who carriesan object bfour cubits in the public domain is only liable if he carriesit bfourcubits bwith their diagonal.The four cubits mentioned in many places is only the basic measure by which the distance beyond which it is prohibited to carry is calculated. However, in practice, a person is liable only if he carries the object the length of the diagonal of a square with four-cubit sides., bRav Pappa saidthat bRavaonce btested usby asking: With regard to ba pillar in the public domain, tenhandbreadths bhigh and fourhandbreadths bwide, mustthe width bbefour handbreadths bwith their diagonalin order to be regarded a private domain, bor not? And we said to him: Is this notthat which was taught by bRav Ḥaya? As it was taughtin a ibaraita /i: bRav Ḥaya says: Like thismeasure bshall bethat of ball those who rest on Shabbat,indicating that the diagonal is the determining measure for the ihalakhotof rest on Shabbat.,We learned in the mishna: bAnd this isthe meaning of that bwhichthe Sages bsaid: A pauper can establish an ieiruvwith his feet,i.e., one who does not have the bread required to establish an ieiruvmay walk anywhere within his Shabbat limit and acquire residence. bWe havethis leniency in effect bonlyfor ba pauper,who does not have food for two meals. However, one who has bread may only establish residence with bread. Rabbi Yehuda says: This leniency is in effect for both a pauper and a wealthy person., bRav Naḥman said:This bdisputebetween Rabbi Meir and Rabbi Yehuda is bwith regard toa case where the person said: My residence is in bmycurrent blocation. As Rabbi Meir maintains: The primaryordice and establishment bof ieiruv /iis bwith bread. /b


Subjects of this text:

subject book bibliographic info
aqiva Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 38
bible Schiffman, Testimony and the Penal Code (1983) 74, 182
capital matters Schiffman, Testimony and the Penal Code (1983) 74
children, minors Schiffman, Testimony and the Penal Code (1983) 182
community Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 40
conviction Schiffman, Testimony and the Penal Code (1983) 74
demotion Schiffman, Testimony and the Penal Code (1983) 74
emulation Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 40
essenes Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 59
execution Schiffman, Testimony and the Penal Code (1983) 74
exegesis, midrash Schiffman, Testimony and the Penal Code (1983) 74
exegesis, sectarian Schiffman, Testimony and the Penal Code (1983) 74, 182
financial contact, matters Schiffman, Testimony and the Penal Code (1983) 74
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) 160
hebrew, tannaitic Schiffman, Testimony and the Penal Code (1983) 182
hermeneutics, sectarian Schiffman, Testimony and the Penal Code (1983) 74
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
jerusalem Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 59
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) 160
law, biblical Schiffman, Testimony and the Penal Code (1983) 74, 83
law, talmudic Schiffman, Testimony and the Penal Code (1983) 83
levitical cities, pasture land (miqrash) Schiffman, Testimony and the Penal Code (1983) 74, 83
levitical cities Schiffman, Testimony and the Penal Code (1983) 74
maśkîl Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 40
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
moshav ha-rabbim Schiffman, Testimony and the Penal Code (1983) 182
mēbîn Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 40
novitiate, novice Schiffman, Testimony and the Penal Code (1983) 74
penal code of the manual of discipline Schiffman, Testimony and the Penal Code (1983) 182
pharisees Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 59
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
priests, aaronide Schiffman, Testimony and the Penal Code (1983) 182
prophets Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
pure food, removal from Schiffman, Testimony and the Penal Code (1983) 74
purity/impurity Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 59
qumran/qumran community Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
qumran (settlement) Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 59
rabbis, rabbinic literature Schiffman, Testimony and the Penal Code (1983) 74
rabbis, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
repentance Schiffman, Testimony and the Penal Code (1983) 182
reproof Schiffman, Testimony and the Penal Code (1983) 74
sabbath, limit (tehum shabbat) Schiffman, Testimony and the Penal Code (1983) 74
sabbath Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 59; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160; Schiffman, Testimony and the Penal Code (1983) 74
scribal error, traditions, medieval Schiffman, Testimony and the Penal Code (1983) 83
scribal error, traditions and practices, qumran Schiffman, Testimony and the Penal Code (1983) 83
sect, admittance to Schiffman, Testimony and the Penal Code (1983) 182
sect, history of Schiffman, Testimony and the Penal Code (1983) 182
sect, organizational regulations Schiffman, Testimony and the Penal Code (1983) 182
tannaim, tannaitic law, judaism, period Schiffman, Testimony and the Penal Code (1983) 74
testimony, law of, (zadokite fragments) Schiffman, Testimony and the Penal Code (1983) 74, 83
torah' Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 160
trial, liability to be tried Schiffman, Testimony and the Penal Code (1983) 83
wisdom, literature Bakker, The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls (2023) 40
witnesses, number required Schiffman, Testimony and the Penal Code (1983) 74
witnesses, single (one) Schiffman, Testimony and the Penal Code (1983) 74
witnesses, three Schiffman, Testimony and the Penal Code (1983) 74
witnesses, two Schiffman, Testimony and the Penal Code (1983) 74