Tiresias: The Ancient Mediterranean Religions Source Database

2789

Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.8
NaN

Intertexts (texts cited often on the same page as the searched text):

8 results
1. Hebrew Bible, Numbers, 21.17-21.20 (9th cent. BCE - 3rd cent. BCE) 21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 21.19. וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת׃ 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it—" 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;" 21.19. and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;" 21.20. and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looketh down upon the desert."
2. Hebrew Bible, Isaiah, 54.16 (8th cent. BCE - 5th cent. BCE) 54.16. הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃ 54.16. Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy."
3. Dead Sea Scrolls, Damascus Covenant, 3.12, 3.13, 3.14, 3.15, 3.16, 3.20-4.4, 4.8, 4.14, 4.15, 4.20-5.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.14, 6.18, 6.19, 6.20, 7, 7.9, 7.10, 7.11, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.16, 8.17, 8.19, 10.6, 13.6, 14.18, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 20.6, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33 (2nd cent. BCE - 1st cent. CE)
4. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.12, 3.13, 3.14, 3.15, 3.16, 3.20-4.4, 4.8, 4.14, 4.15, 4.20-5.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.9, 6.10, 6.11, 6.14, 6.18, 6.19, 6.20, 7, 7.9, 7.10, 7.11, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.16, 8.17, 8.19, 10.6, 13.6, 14.18, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 20.6, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33 (2nd cent. BCE - 1st cent. CE)
5. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11, 1.14, 1.19 (2nd cent. BCE - 1st cent. CE)
6. Dead Sea Scrolls, Community Rule, 1.11, 5.7-5.12, 6.6, 7.1, 8.11-8.12, 8.15, 9.10-9.13, 10.10 (2nd cent. BCE - 1st cent. CE)
7. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of iShemabegins when the priests immerse before partaking of their iteruma /i. In the iTosefta /i, it was taught that Rabbi Meir holds that one begins to recite iShemafrom when people enter to eat their meal on Shabbat eve. One opinion of bRabbi Meirseems to bcontradictanother opinion of bRabbi Meir /b. The Gemara responds: bTwo itanna’im /i,students of Rabbi Meir, expressed different opinions bin accordance with Rabbi Meir’sopinion.,So too, the opinion bof Rabbi Eliezercited in the mishna bcontradictsthe opinion bof Rabbi Eliezercited in the ibaraita /i. In the mishna, Rabbi Eliezer holds that the time for the recitation of iShemabegins with the emergence of the stars: From the time when the priests enter to partake of their iteruma /i, while in the ibaraita /i, he states that the time for the recitation of iShemabegins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either btwo itanna’imexpressed different opinions bin accordance with Rabbi Eliezer’sopinion, bor if you wish, sayinstead that bthe first clauseof the mishna, according to which we begin to recite iShemawhen the priests enter to partake of their iteruma /i, bis notactually bRabbi Eliezer’sopinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening iShema buntil the end of the first watch.These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time ( iTosefot HaRosh /i)?, bWhat does Rabbi Eliezeractually bhold? If he holds that the night consists of three watches, let him sayexplicitly that one recites the evening iShema buntil the fourth hour. If he holds that the night consists of four watches, let him sayexplicitly buntil the third hour. /b,The Gemara responds: bActually,Rabbi Eliezer bholds that the night consists of three watches,and he employs this particular language of watches bin order to teach us: There are watches in heaven and there are watches on earth;just as our night is divided into watches, so too is the night in the upper worlds. bAs it was taughtin a ibaraita /i: bRabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lionin pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, bas it is stated: “The Lord roars [ iyishag /i] from on high, from His holy dwelling He makes His voice heard. He roars mightily[ishaog yishag/b] bover His dwelling place,He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root ishin-alef-gimmelin this verse correspond to the three watches of the night., bAnd signs ofthe transition between each of bthesewatches in the upper world can be sensed in this world: In bthe first watch, the donkey brays;in bthe second, dogs bark;and in bthe thirdpeople begin to rise, ba baby nurses from its mother’s breast and a wife converses with her husband. /b,With regard to these earthly manifestations of the three heavenly watches as established in the ibaraita /i, the Gemara asks: bWhat did Rabbi Eliezer enumerate? Ifhe benumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It iswhen beveningbegins; an additional sign is superfluous. bIf he enumerated the end of the watches, why do I need a sign for the end of the last watch? It iswhen bdaybegins; an additional sign is similarly superfluous.,The Gemara answers: bRather, he enumeratedthe signs for bthe end of the first watch and the beginning of the last watch,both of which require a sign, as well as bthe middle of the middlewatch. bAnd if you wish, sayinstead: bHe enumerated the ends of allof the watches. bAnd if you saythat a sign indicating the end of the bfinalwatch bis unnecessarybecause it is day, nevertheless, that sign is useful., bWhat is the practical ramificationof this sign? It is relevant bto one who recites iShema bwhile lying in a dark house,who cannot see the dawn and bwho does not know when the time for reciting iShema /iarrives. That person is provided with a sign that bwhen a woman speaks with her husband and a baby nurses from its mother’s breast,the final watch of the night has ended and bhe must rise and recite iShema /i., bRav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion,because the Temple service was connected to the changing of these watches ( iTosefot HaRosh /i), band says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: bIt was taughtin a ibaraitathat bRabbi Yosei said: I was once walking along the road when I enteredthe bruinsof an old, abandoned building bamong the ruins of Jerusalemin order bto pray.I noticed that bElijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished prayingand exited the ruin, Elijah bsaid to me,deferentially as one would address a Rabbi: bGreetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. AndElijah bsaid to me: My son, why did you enter this ruin? I said to him:In order bto pray. AndElijah bsaid to me: You should have prayed on the road. And I said to him:I was unable to pray along the road, because bI was afraid that I might be interrupted by travelersand would be unable to focus. Elijah bsaid to me: You should have recited the abbreviated prayerinstituted for just such circumstances.,Rabbi Yosei concluded: bAt that time,from that brief exchange, bI learned from him, three things: I learned that one may not enter a ruin; and I learnedthat one need not enter a building to pray, but bhe may pray along the road; and I learned that one who prays along the road recites an abbreviated prayerso that he may maintain his focus., bAndafter this introduction, Elijah bsaid to me: What voice did you hear in that ruin? br bI responded: I heard a Heavenly voice,like an echo of that roar of the Holy One, Blessed be He (Maharsha), bcooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.br bAndElijah bsaid to me:By byour life and by your head, not onlydid that voice bcry out in that moment, but it cries out three times each and every day. Moreover,any time that God’s greatness is evoked, such as bwhen Israel enters synagogues and study halls and answersin the ikaddishprayer, bMay His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house.When the Temple stood, this praise was recited there, but now: bHowgreat is the pain of bthe father who exiled his children, and woe to the children who were exiled from their father’s table,as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., bThe Sages taught, for three reasons one may not enter a ruin: Because of suspicionof prostitution, bbecausethe ruin is liable to bcollapse,and bbecause of demons.Three separate reasons seem extraneous, so the Gemara asks: Why was the reason bbecause of suspicionnecessary? bLet this ihalakha bbe derived because of collapse. /b
8. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) 110a. band swear to the Lord of hosts;one shall be called the city of destruction” (Isaiah 19:18). bThey went to Alexandria in Egypt and built an altar and sacrificedofferings bupon it for the sake of Heaven, as it is statedin the following verse: b“In that day shall there be an altar to the Lord in the midst of the land of Egypt,and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b“One shall be called the city of destruction”(Isaiah 19:18). The Gemara asks: bWhatis the meaning of the verse: b“One shall be called the city of destruction”?The Gemara answers: bAs Rav Yosef translatesinto Aramaic: Concerning bthe City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from whereis it derived bthatin the phrase: b“The city of destruction [ iheres /i],” the term iheres bisreferring bto the sun? As it is written: “Who commands the sun [ iḥeres /i], and it does not rise;and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, bbring My sons from far, and My daughters from the end of the earth”(Isaiah 43:5–6). What is the meaning of b“bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons,and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b“and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b,§ bRabbi Abba bar Rav Yitzḥak saysthat bRav Ḥisda says, and some saythat bRav Yehuda saysthat bRav says:The gentiles living bfrom Tyre to Carthage recognize the Jewish people,their religion, band their Father in Heaven. Butthose living bto the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b, bRav Shimi bar Ḥiyya raised an objection tothe statement of bRavfrom the verse: b“From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering;for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav bsaid to him: Shimi,is it byouwho is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means bthatalthough they worship idols, bthey call Him the God of gods. /b,§ The verse states: “And bin every place offerings are presented to My name,and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it benter your mindto say that it is permitted to sacrifice offerings bin every place?Rather, bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: These are Torah scholars, who engage in Torahstudy bin every place.God says: bI ascribe themcredit bas though they burn and presentofferings bto My name. /b,Furthermore, when the verse states: b“And a pure meal offering,” thisis referring to bone who studies Torah in purity,i.e., one who first bmarries a woman and afterward studies Torah.Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b“A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night”(Psalms 134:1). bWhatis the meaning of b“at night,”given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? bRabbi Yoḥa says: These are Torah scholars, who engage in Torahstudy bat night. The verse ascribes themcredit bas though they engage in theTemple bservice. /b,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the iShabbatot /i, and on the New Moons, and on the Festivals of the Lord our God. bThis is an ordice forever for Israel”(II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? bRav Giddel saysthat bRav says: Thisis referring to the baltarthat remains bbuiltin Heaven even after the earthly Temple was destroyed, bandthe angel bMichael, the great minister, stands and sacrifices an offering upon it. /b, bAnd Rabbi Yoḥa saysthat there is an alternative explanation of the verse: bThese are Torah scholars, who engage instudying bthe ihalakhotofthe Temple bservice. The verse ascribes themcredit bas though the Temple was built in their daysand they are serving in it.,§ The Gemara cites similar interpretations of verses: bReish Lakish said: Whatis the meaning of that bwhich is written: “This is the law [ itorah /i] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering,and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that banyone who engages in Torahstudy is considered bas though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b, bRava saidan objection to this interpretation: bThisverse states: b“of the burnt offering, of the meal offering.”If the interpretation of Reish Lakish is correct, the verse bshould havewritten: b“Burnt offering and meal offering.” Rather, Rava saysthat the correct interpretation of this verse is: bAnyone who engages in Torahstudy bneed notbring ba burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b, bRabbi Yitzḥak said: Whatis the meaning of that bwhich is written: “This is the law of the sin offering”(Leviticus 6:18), band: “This is the law of the guilt offering”(Leviticus 7:1)? These verses teach that banyone who engages instudying bthe law of the sin offeringis ascribed credit bas though he sacrificed a sin offering, and anyone who engages instudying bthe law of a guilt offeringis ascribed credit bas though he sacrificed a guilt offering. /b, strongMISHNA: /strong bIt is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9), band with regard to a bird burnt offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:17), band with regard to a meal offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is bto say to youthat bone who brings a substantialoffering band one who brings a meageroffering have equal merit, bprovided that he directs his heart toward Heaven. /b, strongGEMARA: /strong bRabbi Zeira said: What is the versefrom which this principle is derived? b“Sweet is the sleep of a laboring man, whether he consumes little or much” /b(Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., bRav Adda bar Ahava saidthat the source is bfrom here: “When goods increase, those who consume them increase; and what advantage is there to the owner,except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: Asin these verses, the divine names iEland iElohimare not stated, butonly b“the Lord.”This is bsoas bnot to give a claim to a litigant to argue.Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., bAnd it is stated with regard to a large bulloffering: b“A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9), band with regard to a small birdoffering: b“A fire offering, an aroma pleasingto the Lord” (Leviticus 1:17), band with regard to a meal offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is bto say to youthat bone who brings a substantialoffering band one who brings a meageroffering have equal merit, bprovided that he directs his heart toward Heaven. /b, bAnd lest you saythat God bneedsthese offerings bfor consumption,in which case a larger offering would be preferable to a smaller one, bthe verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it”(Psalms 50:12). bAnd it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine”(Psalms 50:10–11). Similarly, it is stated in the following verse: b“Do I eat the flesh of bulls, or drink the blood of goats?”(Psalms 50:13)., bI did not say to you: Sacrificeofferings to me, bso that you will say: I will do His will,i.e., fulfill His needs, band He will do my will. You are not sacrificing tofulfill bMy will,i.e., My needs, bbut you are sacrificing tofulfill byour will,i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, bas it is stated:“And when you sacrifice an offering of peace offerings to the Lord, byou shall sacrifice it so that you may be accepted”(Leviticus 19:5)., bAlternatively,the verse: “And when you sacrifice an offering of peace offerings to the Lord, byou shall sacrifice it so that you may be accepted [ ilirtzonkhem /i]”(Leviticus 19:5), can be interpreted differently: bSacrifice willingly [ ilirtzonkhem /i]; sacrifice intentionally. /b,This is bas Shmuel asked Rav Huna: From whereis it derived with regard bto one who acts unawaresin the case bof consecrateditems, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, bthatthe offering bis disqualified?Rav Huna said to Shmuel: It is derived from a verse, bas it is stated: “And he shall slaughter the young bullbefore the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly bunless the slaughter is for the sake of a young bull,i.e., with the knowledge that he is performing an act of slaughter.,Shmuel bsaid toRav Huna: bWe have thisas an established ihalakhaalready, that it is a mitzva to slaughter the offering for the sake of a bull, but bfrom whereis it derived that this requirement is bindispensable?Rav Huna bsaid to himthat the verse states: b“With your will you shall slaughter it”(Leviticus 19:5), i.e., bsacrifice intentionally,in the form of a purposeful action.,...Y

Subjects of this text:

subject	book bibliographic info
abraham,sons of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
abraham,two wives of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
abraham	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
actualization	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119
admonition	Schiffman (1983), Testimony and the Penal Code, 8
allegory/allegorical,allegorical text or interpretation	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
allegory/allegorical,and pesher	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
allegory/allegorical,in the dead sea scrolls	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
allegory/allegorical,of hagar/sarah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
allegory/allegorical,of law	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
audience	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 163
cairo genizah	Schiffman (1983), Testimony and the Penal Code, 8
commandment/commandments	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 151
contemporization	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40, 119
dead sea scrolls,divine inspiration as source of halakhah	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
derveni papyrus	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
divine origins of halakhic law	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
divine revelation,as source of authority	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
endtime	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119
eschatology/eschatological	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 176
eschatology	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
essenes	Schiffman (1983), Testimony and the Penal Code, 8
exegesis,pesher	Schiffman (1983), Testimony and the Penal Code, 8
figure	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119
fragmentation	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41
hagar	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
halakhah,divine versus human authority in	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
halakhah/halakhot,and aggadah; law and narrative	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 149, 151, 163, 164
hermeneutics,and making communities	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40
hermeneutics/hermeneutical—see also,interpretation	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 149, 163, 164
hidden commandments,revelation of	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
hyponoia	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
implicit/explicit interpretation	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41, 120
initiation ceremony,process	Schiffman (1983), Testimony and the Penal Code, 8
interpretation—see also midrash	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 149, 151, 163, 164, 176
intertextuality and intertext,literal	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
intertextuality and intertext	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
jerusalem	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52
judges	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52
laity,the	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52
law,biblical/rabbinic—see also,halakhah	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 149, 151, 163, 164
law,jewish	Schiffman (1983), Testimony and the Penal Code, 8
lemma	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 41
literal sense	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
mandel,paul	Flatto (2021), The Crown and the Courts, 70
manual of discipline	Schiffman (1983), Testimony and the Penal Code, 8
mebaqqer	Flatto (2021), The Crown and the Courts, 70
metaphor	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120
midrash-pesher	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 39, 40, 41, 119
midrash/midrashim	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 149, 151, 163, 164, 176
moses	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119
narrative	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40
novitiate,novice	Schiffman (1983), Testimony and the Penal Code, 8
orphic poem	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 120
patriarchs,texts	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52
pesher	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 39, 40, 41, 119, 120
prayer	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 149, 151, 163, 164, 176
priests/priesthood	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 151
prince of the congregation	Flatto (2021), The Crown and the Courts, 70
pronominal pesharim	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 39, 40, 41
prophets	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 151, 163, 176
qumran,headquarters of sect	Schiffman (1983), Testimony and the Penal Code, 8
qumran/qumran community	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 149, 151, 163, 164, 176
qumran	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 39, 40, 41, 119, 120
qumran literature,interpreter of the torah	Flatto (2021), The Crown and the Courts, 70
qumran literature,leadership figures	Flatto (2021), The Crown and the Courts, 70
qumran literature,legal authority in	Flatto (2021), The Crown and the Courts, 70
qumran literature,teacher of righteousness	Flatto (2021), The Crown and the Courts, 70
rabbinic literature,human exegetical activity in	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42
revelation	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 164
rhetoric	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 39, 40, 41
righteousness by pistis/deeds	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 39
sacrifices/sacrificial offerings	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52
sect,admittance to	Schiffman (1983), Testimony and the Penal Code, 8
sect,history of	Schiffman (1983), Testimony and the Penal Code, 8
sect,replacement temple	Schiffman (1983), Testimony and the Penal Code, 8
sectarian/sectarianism	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 149, 163, 164, 176
sectarian settlements,texts,composition and redaction	Schiffman (1983), Testimony and the Penal Code, 8
sectarian settlements	Schiffman (1983), Testimony and the Penal Code, 8
shemitah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119
song of the well	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40, 41, 119, 120
teacher of righteousness	Flatto (2021), The Crown and the Courts, 70; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 164
torah,as a well	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40, 41, 119, 120
torah	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 52, 149, 151, 163, 164, 176
wilderness'	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 151
zadokite fragments	Schiffman (1983), Testimony and the Penal Code, 8