Tiresias: The Ancient Mediterranean Religions Source Database

3095

Dead Sea Scrolls, Community Rule, 6.6
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Intertexts (texts cited often on the same page as the searched text):

50 results
1. Septuagint, Tobit, 13.3 (th cent. BCE - 2nd cent. BCE) 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them.
2. Hebrew Bible, Deuteronomy, 29.17-29.20, 30.4 (9th cent. BCE - 3rd cent. BCE) 29.17. פֶּן־יֵשׁ בָּכֶם אִישׁ אוֹ־אִשָּׁה אוֹ מִשְׁפָּחָה אוֹ־שֵׁבֶט אֲשֶׁר לְבָבוֹ פֹנֶה הַיּוֹם מֵעִם יְהוָה אֱלֹהֵינוּ לָלֶכֶת לַעֲבֹד אֶת־אֱלֹהֵי הַגּוֹיִם הָהֵם פֶּן־יֵשׁ בָּכֶם שֹׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה׃ 29.18. וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃ 29.19. לֹא־יֹאבֶה יְהוָה סְלֹחַ לוֹ כִּי אָז יֶעְשַׁן אַף־יְהוָה וְקִנְאָתוֹ בָּאִישׁ הַהוּא וְרָבְצָה בּוֹ כָּל־הָאָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה וּמָחָה יְהוָה אֶת־שְׁמוֹ מִתַּחַת הַשָּׁמָיִם׃ 30.4. אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 29.17. lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go to serve the gods of those nations; lest there should be among you a root that beareth gall and wormwood;" 29.18. and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;" 29.19. the LORD will not be willing to pardon him, but then the anger of the LORD and His jealousy shall be kindled against that man, and all the curse that is written in this book shall lie upon him, and the LORD shall blot out his name from under heaven;" 29.20. and the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covet that is written in this book of the law." 30.4. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee."
3. Hebrew Bible, Genesis, 6.8, 9.25, 37.25 (9th cent. BCE - 3rd cent. BCE) 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 37.25. וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃ 6.8. But Noah found grace in the eyes of the LORD." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 37.25. And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt."
4. Hebrew Bible, Leviticus, 7.37 (9th cent. BCE - 3rd cent. BCE) 7.37. זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃ 7.37. This is the law 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;"
5. Hebrew Bible, Malachi, 1.1 (9th cent. BCE - 3rd cent. BCE) 1.1. מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃ 1.1. מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃ 1.1. The burden of the word of the LORD to Israel by Malachi."
6. Hebrew Bible, Numbers, 27.17 (9th cent. BCE - 3rd cent. BCE) 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’"
7. Hebrew Bible, Proverbs, 8.34 (9th cent. BCE - 3rd cent. BCE) 8.34. אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל־דַּלְתֹתַי יוֹם יוֹם לִשְׁמֹר מְזוּזֹת פְּתָחָי׃ 8.34. Happy is the man that hearkeneth to me, Watching daily at my gates, waiting at the posts of my doors."
8. Hebrew Bible, Psalms, 1.2 (9th cent. BCE - 3rd cent. BCE) 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night."
9. Hebrew Bible, Ruth, 4.2 (9th cent. BCE - 3rd cent. BCE) 4.2. וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃ 4.2. וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃ 4.2. And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down."
10. Hebrew Bible, Zephaniah, 1.6 (9th cent. BCE - 3rd cent. BCE) 1.6. וְאֶת־הַנְּסוֹגִים מֵאַחֲרֵי יְהוָה וַאֲשֶׁר לֹא־בִקְשׁוּ אֶת־יְהוָה וְלֹא דְרָשֻׁהוּ׃ 1.6. Them also that are turned back from following the LORD; And those that have not sought the LORD, nor inquired after Him. ."
11. Hebrew Bible, Amos, 5.26-5.27 (8th cent. BCE - 6th cent. BCE) 5.26. וּנְשָׂאתֶם אֵת סִכּוּת מַלְכְּכֶם וְאֵת כִּיּוּן צַלְמֵיכֶם כּוֹכַב אֱלֹהֵיכֶם אֲשֶׁר עֲשִׂיתֶם לָכֶם׃ 5.27. וְהִגְלֵיתִי אֶתְכֶם מֵהָלְאָה לְדַמָּשֶׂק אָמַר יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 5.26. So shall ye take up Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves." 5.27. Therefore will I cause you to go into captivity beyond Damascus, saith He, whose name is the LORD God of hosts."
12. Hebrew Bible, Isaiah, 40.3 (8th cent. BCE - 5th cent. BCE) 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God."
13. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE) 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success."
14. Hebrew Bible, Ezra, 7.1-7.6 (5th cent. BCE - 4th cent. BCE) 7.1. כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.1. וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃ 7.2. בֶּן־שַׁלּוּם בֶּן־צָדוֹק בֶּן־אֲחִיטוּב׃ 7.2. וּשְׁאָר חַשְׁחוּת בֵּית אֱלָהָךְ דִּי יִפֶּל־לָךְ לְמִנְתַּן תִּנְתֵּן מִן־בֵּית גִּנְזֵי מַלְכָּא׃ 7.3. בֶּן־אֲמַרְיָה בֶן־עֲזַרְיָה בֶּן־מְרָיוֹת׃ 7.4. בֶּן־זְרַחְיָה בֶן־עֻזִּי בֶּן־בֻּקִּי׃ 7.5. בֶּן־אֲבִישׁוּעַ בֶּן־פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הָרֹאשׁ׃ 7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ 7.1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah," 7.2. the son of Shallum, the son of Zadok, the son of Ahitub," 7.3. the son of Amariah, the son of Azariah, the son of Meraioth," 7.4. the son of Zerahiah, the son of Uzzi, the son of Bukki," 7.5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—" 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him."
15. Septuagint, Tobit, 13.3 (4th cent. BCE - 2nd cent. BCE) 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them.
16. Anon., Jubilees, 1.9-1.16, 6.17, 23.16, 23.21-23.24, 23.26-23.27, 23.30 (2nd cent. BCE - 2nd cent. BCE) 1.9. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey 1.10. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: 1.11. and this witness shall be heard for a witness against them. brFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 1.13. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth 23.16. and behold, he did not complete four jubilees in his life, when he had grown old by reason of the wickedness and was full of his days. 23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another 23.22. illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains. 23.23. And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations. 23.24. Then they will say: "The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil 23.26. And in that generation the sons will convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth 23.27. and the great wickednesses which they perpetrate, and concerning their forsaking the covet which the Lord made between them and Him, that they should observe and do all His commandments and His ordices and all His laws, without departing either to the right hand or to the left. 23.30. and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men.
17. Dead Sea Scrolls, 4Q512, 6 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, Damascus Covenant, 1, 2, 4, 4.8, 4.20-5.11, 5, 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, 7.18, 12.20, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.11, 13.12, 14.6, 14.7, 14.8, 14.18, 20.6, 20.31, 20.32, 20.33 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, Pesher On Habakkuk, 11.6 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.8, 6.2-6.11, 6.14, 6.18-6.20, 7.18, 13.2-13.8, 14.18, 20.6, 20.31-20.33 (2nd cent. BCE - 1st cent. CE)
21. Dead Sea Scrolls, 1Qha, 10.34 (2nd cent. BCE - 1st cent. CE)
22. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11 (2nd cent. BCE - 1st cent. CE)
23. Dead Sea Scrolls, Community Rule, 3.13-3.15, 5.7-5.12, 6.2-6.5, 6.7-6.23, 7.18, 8.1-8.18, 8.21-8.22, 8.24, 9.10-9.11, 9.18-9.19, 15.9 (2nd cent. BCE - 1st cent. CE)
24. Dead Sea Scrolls, Damascus Document, 6.3-6.4, 7.18 (2nd cent. BCE - 1st cent. CE)
25. Dead Sea Scrolls, Damascus Document, 6.3-6.4, 7.18 (2nd cent. BCE - 1st cent. CE)
26. Dead Sea Scrolls, Messianic Rule, 1.22, 1.25-1.27, 2.17-2.21 (2nd cent. BCE - 1st cent. CE)
27. Dead Sea Scrolls, Rule of The Community, 8.13-8.16 (2nd cent. BCE - 1st cent. CE)
28. Dead Sea Scrolls, Rule of The Community, 8.13-8.16 (2nd cent. BCE - 1st cent. CE)
29. Dead Sea Scrolls, Temple Scroll, 45.7-45.12 (2nd cent. BCE - 1st cent. CE)
30. Hebrew Bible, Daniel, 1.2-1.16 (2nd cent. BCE - 2nd cent. BCE) 1.2. וַיִּתֵּן אֲדֹנָי בְּיָדוֹ אֶת־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וּמִקְצָת כְּלֵי בֵית־הָאֱלֹהִים וַיְבִיאֵם אֶרֶץ־שִׁנְעָר בֵּית אֱלֹהָיו וְאֶת־הַכֵּלִים הֵבִיא בֵּית אוֹצַר אֱלֹהָיו׃ 1.2. וְכֹל דְּבַר חָכְמַת בִּינָה אֲשֶׁר־בִּקֵּשׁ מֵהֶם הַמֶּלֶךְ וַיִּמְצָאֵם עֶשֶׂר יָדוֹת עַל כָּל־הַחַרְטֻמִּים הָאַשָּׁפִים אֲשֶׁר בְּכָל־מַלְכוּתוֹ׃ 1.3. וַיֹּאמֶר הַמֶּלֶךְ לְאַשְׁפְּנַז רַב סָרִיסָיו לְהָבִיא מִבְּנֵי יִשְׂרָאֵל וּמִזֶּרַע הַמְּלוּכָה וּמִן־הַפַּרְתְּמִים׃ 1.4. יְלָדִים אֲשֶׁר אֵין־בָּהֶם כָּל־מאום [מוּם] וְטוֹבֵי מַרְאֶה וּמַשְׂכִּילִים בְּכָל־חָכְמָה וְיֹדְעֵי דַעַת וּמְבִינֵי מַדָּע וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ וּלֲלַמְּדָם סֵפֶר וּלְשׁוֹן כַּשְׂדִּים׃ 1.5. וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 1.6. וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.7. וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9. וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃ 1.11. וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12. נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13. וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14. וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15. וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16. וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃ 1.2. And the Lord gave Jehoiakim king of Judah into his hand, with all of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god, and the vessels he brought into the treasure-house of his god." 1.3. And the king spoke unto Ashpenaz his chief officer, that he should bring in certain of the children of Israel, and of the seed royal, and of the nobles," 1.4. youths in whom was no blemish, but fair to look on, and skilful in all wisdom, and skilful in knowledge, and discerning in thought, and such as had ability to stand in the king’s palace; and that he should teach them the learning and the tongue of the Chaldeans." 1.5. And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king." 1.6. Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah." 1.7. And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego." 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." 1.9. And God granted Daniel mercy and compassion in the sight of the chief of the officers." 1.10. And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’" 1.11. Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah:" 1.12. ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink." 1.13. Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’" 1.14. So he hearkened unto them in this matter, and tried them ten days." 1.15. And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food." 1.16. So the steward took away their food, and the wine that they should drink, and gave them pulse."
31. Septuagint, 1 Maccabees, 1.62-1.63, 2.1, 2.28-2.29 (2nd cent. BCE - 2nd cent. BCE) 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.28. And he and his sons fled to the hills and left all that they had in the city. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there
32. Septuagint, 2 Maccabees, 6.18-6.21, 7.1, 8.1, 12.6 (2nd cent. BCE - 2nd cent. BCE) 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 8.1. But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.' 12.6. and, calling upon God the righteous Judge, attacked the murderers of his brethren. He set fire to the harbor by night, and burned the boats, and massacred those who had taken refuge there.'
33. Septuagint, Ecclesiasticus (Siracides), 6.37 (2nd cent. BCE - 2nd cent. BCE)
34. Septuagint, 3 Maccabees, 3.4, 3.6 (2nd cent. BCE - 2nd cent. BCE) 3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all;
35. Philo of Alexandria, On Curses, 116-117, 115 (1st cent. BCE - missingth cent. CE) 115. But if there were any such thing as an absolutely independent authority added, then becoming full of arrogant domination, and elated with vanity and false opinions, forgetting themselves and the contemptible material of which they are composed, they look upon themselves as composed of a more valuable material than the composition of man admits of; and becoming swollen with pride, they think themselves worthy of even divine honours. At all events, before now some persons have ventured to say, that they "do not know the true God," forgetting their own human nature, by reason of the immoderate excess of corporeal and external things [...] and each imagining [...] XXXIV.
36. Philo of Alexandria, On The Special Laws, 2.62-2.63 (1st cent. BCE - missingth cent. CE) 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy.
37. Philo of Alexandria, On The Contemplative Life, 31-33, 40-63, 66-90, 30 (1st cent. BCE - missingth cent. CE) 30. Therefore, during six days, each of these individuals, retiring into solitude by himself, philosophises by himself in one of the places called monasteries, never going outside the threshold of the outer court, and indeed never even looking out. But on the seventh day they all come together as if to meet in a sacred assembly, and they sit down in order according to their ages with all becoming gravity, keeping their hands inside their garments, having their right hand between their chest and their dress, and the left hand down by their side, close to their flank;
38. Philo of Alexandria, On The Life of Moses, 2.215-2.216 (1st cent. BCE - missingth cent. CE) 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
39. Philo of Alexandria, Hypothetica, 11.1, 11.5 (1st cent. BCE - missingth cent. CE)
40. Philo of Alexandria, That Every Good Person Is Free, 81-82, 80 (1st cent. BCE - missingth cent. CE) 80. and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration.
41. Josephus Flavius, Jewish Antiquities, 13.311, 14.214-14.216 (1st cent. CE - 1st cent. CE) 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”
42. Josephus Flavius, Jewish War, 2.124-2.125, 2.159, 2.166 (1st cent. CE - 1st cent. CE) 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.
43. Josephus Flavius, Against Apion, 1.186-1.187 (1st cent. CE - 1st cent. CE) 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so;
44. New Testament, Acts, 6.9, 13.14-13.15, 15.21, 20.11 (1st cent. CE - 2nd cent. CE) 6.9. But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed.
45. New Testament, Galatians, 2.11-2.14 (1st cent. CE - 1st cent. CE) 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
46. New Testament, John, 5.24-5.25 (1st cent. CE - 1st cent. CE) 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live.
47. Anon., Leviticus Rabba, 7.3 (2nd cent. CE - 5th cent. CE) 7.3. גּוּפָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לְעוֹלָם אֵין הָעוֹלָה בָּאָה אֶלָּא עַל הַרְהוֹר הַלֵּב, אָמַר רַבִּי לֵוִי מִקְרָא מָלֵא הוּא (יחזקאל כ, לב): וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה אֲשֶׁר אַתֶּם אוֹמְרִים וגו', מִמִּי אַתָּה לָמֵד מִבָּנָיו שֶׁל אִיּוֹב, בַּתְּחִלָּה (איוב א, ד): וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה, רַבִּי מֵאִיר אוֹמֵר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶן וּלְאַחְיוֹתֵיהֶן עִמָּהֶן בַּסְּעוּדָה. רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא אָמַר לְהִטָּפֵל בָּהֶם הָלְכוּ, שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, הֲדָא הוּא דִכְתִיב (איוב א, ה): וַיְהִי כִּי הֵקִיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם, עַל דַּעְתֵּיהּ דְּרַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא דְּאָמַר שֶׁקִּדְּשׁוּ לָהֶם נָשִׁים, נִטְפְּלוּ בָּהֶם וְהָלְכוּ. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּהוּא אָמַר שֶׁכֵּן דֶּרֶךְ בְּנֵי מְלָכִים לִהְיוֹת קוֹרִין לַאֲחֵיהֶם וּלְאַחְיוֹתֵיהֶם בַּסְּעוּדָה, כְּמָה דְאַתְּ אָמַר (במדבר יא, יח): וְאֶל הָעָם תֹּאמַר הִתְקַדְּשׁוּ. (איוב א, ה): וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה, אָמַר רַבִּי יוּדָן בַּר חִלְפַיי בְּעֵי מִסְפַּר יָמִים אוֹ מִסְפַּר בָּנָיו וּבְנוֹתָיו אוֹ מִסְפַּר כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, כְּשֶׁהוּא אוֹמֵר כִּי אָמַר אִיּוֹב (איוב א, ה): אוּלַי חָטְאוּ בָנַי וּבֵרְכוּ אֱלֹהִים בִּלְבָבָם, הֲדָא אָמַר אֵין הָעוֹלָה בָּא אֶלָּא עַל הַרְהוֹר הַלֵּב. רַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בַּר פַּפָּא שֶׁלֹּא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים לְשֶׁעָבַר הָיִינוּ מַקְרִיבִין קָרְבָּנוֹת וּמִתְעַסְּקִין בָּהֶן, עַכְשָׁו שֶׁאֵין קָרְבָּנוֹת מַהוּ לְהִתְעַסֵּק בָּהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בָּהֶם, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַקְרִיבִין אוֹתָן. רַבִּי הוּנָא אָמַר תַּרְתֵּי, אֵין כָּל הַגָּלֻיּוֹת הַלָּלוּ מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת מִשְׁנָיוֹת, מַה טַּעְמָא (הושע ח, י): גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם. רַבִּי הוּנָא אָמַר חֳרֵי (מלאכי א, יא): כִּי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל מָקוֹם מֻקְטָר מֻגָּשׁ, וְכִי יֵשׁ מִנְחָה טְהוֹרָה וּקְמִיצָה וְהַקְטָרָה בְּבָבֶל, אֶלָּא אֵיזוֹ, זוֹ מִשְׁנָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בַּמִּשְׁנָה כְּאִלּוּ אַתֶּם מַקְרִיבִין קָרְבָּן. שְׁמוּאֵל אָמַר (יחזקאל מג, יא): וְאִם נִכְלְמוּ מִכֹּל אֲשֶׁר עָשׂוּ, וְכִי יֵשׁ צוּרַת הַבַּיִת עַד עַכְשָׁו, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְאַתֶּם מִתְעַסְּקִים בּוֹ כְּאִלּוּ אַתֶּם בּוֹנִין אוֹתוֹ. אָמַר רַבִּי אַסֵּי מִפְּנֵי מָה מַתְחִילִין לַתִּינוֹקוֹת בְּתוֹרַת כֹּהֲנִים וְאֵין מַתְחִילִין בִּבְרֵאשִׁית, אֶלָּא שֶׁהַתִּינוֹקוֹת טְהוֹרִין וְהַקָּרְבָּנוֹת טְהוֹרִין יָבוֹאוּ טְהוֹרִין וְיִתְעַסְּקוּ בִּטְהוֹרִים.
48. 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
49. Anon., Pesiqta De Rav Kahana, 6.3
50. Anon., Letter of Aristeas, 132-139, 131 131. the means of escaping from ignorance and amending their lives. Our Lawgiver first of all laid down the principles of piety and righteousness and inculcated them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the injurious effects of sin and the

Subjects of this text:

subject	book bibliographic info
angels	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
art,priests	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
art,qumran	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
associations	Alikin (2009), The Earliest History of the Christian Gathering, 27
authority,prophetic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32
authority,rabbinic constructions of,vs. prophetic authority	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
authority	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
book of hagy	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 66
books,oral origins of	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32
christianity,early	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 62
community,qumran	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
community	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 63, 64
community rule	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98
comparative method	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14
composition,oral and written	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 36
constitutionalism comparative,and community	Flatto (2021), The Crown and the Courts, 74
constitutionalism comparative,qumran	Flatto (2021), The Crown and the Courts, 74
covenant,renewed	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
covenant,sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
damascus document	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98
dead sea scrolls,ancient writings,interest in	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls,and temple activity	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls,as archives and libraries	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls,as collectors of small libraries	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls,cave location,possible reasons for	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls,dead sea scrolls and essene connections	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls,strict obedience to the law	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
dead sea scrolls	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
desert	Schwartz (2008), 2 Maccabees, 267
deuteronomy,as re-written law	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
dietary laws	Schwartz (2008), 2 Maccabees, 267
document burial and preservation,and rejected scrolls	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
edah (assembly,quorum),in rabbinic law	Kanarek (2014), Biblical narrative and formation rabbinic law, 145
edah (assembly,quorum),in the biblical text	Kanarek (2014), Biblical narrative and formation rabbinic law, 144
education	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
emulation	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 74
essene	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
ethics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
exercises,student	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 218
god,visible	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
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, 152, 164, 240
heavenly tablets	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
hermeneutical method,dead sea scrolls	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 13
hermeneutics/hermeneutical—see also,interpretation	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 164
hierarchy	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 64
hillel,rabbi	Levine Allison and Crossan (2006), The Historical Jesus in Context, 361
homily	Alikin (2009), The Earliest History of the Christian Gathering, 27
horus,diaspora jews	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 160
horus,qumran	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 160
identity	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
interpretation,biblical	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
interpretation,deuteronomic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
interpretation—see also midrash	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 58, 62, 152, 164
jerusalem,vs. sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
jerusalem,zion	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
jerusalem	Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97
joseph (son of jacob)	Levine Allison and Crossan (2006), The Historical Jesus in Context, 361
josephus	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361
josephus essenes,ancient writings,interest in	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
josephus essenes,number of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
joshua	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50
jubilees	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
judas maccabaeus,brothers of	Schwartz (2008), 2 Maccabees, 267
knowledge	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
language,secret	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 160
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, 50, 58, 62, 152, 164, 240
law,dead sea scrolls	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 13
law,mosaic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
legal-exegetical method	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 13
literacy in antiquity	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 166
liturgy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
mandel,paul	Flatto (2021), The Crown and the Courts, 276, 278
meals,jewish	Alikin (2009), The Earliest History of the Christian Gathering, 27, 28
mediatory figures	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
midrash,etymologies of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14
midrash,origins of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14
midrash/midrashim	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 152, 164, 195
midrash halakhah	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 13
moses,art	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
moses,qumran	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
naeh,shlomo	Flatto (2021), The Crown and the Courts, 276
narrative	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14
oral tora,dual tora	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
overseer,the	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 195
patriarchs,texts	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 58, 62, 240
performance,oral	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 36
pharisees/pharisaism	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14
pharisees	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
philos essenes,and mosaic law	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
philos essenes,in many communities	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
philos essenes	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
prayer,quorum for	Schwartz (2008), 2 Maccabees, 267
prayer	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 58, 62, 152, 164, 195, 240
preaching	Alikin (2009), The Earliest History of the Christian Gathering, 189
priest	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
priesthood,priests,angelic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
priesthood,priests	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
priests,prophecy as authority,vs. rabbinic	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
priests/priesthood	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 58, 152, 195
prophets	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 58
qumran,angels	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
qumran,deuteronomy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
qumran,initiation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
qumran,liturgy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
qumran,moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
qumran,priesthood	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
qumran,shavuot	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
qumran,songs	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
qumran/qumran community	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 58, 62, 152, 164
qumran	Alikin (2009), The Earliest History of the Christian Gathering, 27, 189; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 97, 98
qumran literature,councils	Flatto (2021), The Crown and the Courts, 74
qumran literature,councils and community	Flatto (2021), The Crown and the Courts, 74
qumran literature,legal authority in	Flatto (2021), The Crown and the Courts, 74
qumran literature,priests	Flatto (2021), The Crown and the Courts, 74
qumran sect	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32
qumran texts,concealment and revelation	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
reading,performative	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32, 33, 34, 36, 166
revelation,ongoing	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
revelation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 152, 164
revelation of dual tora,and esotericism,at qumran	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
revelation of dual tora,and interpretation	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
revelation of dual tora,in jubilees	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
revelation of dual tora	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
sabbath	Alikin (2009), The Earliest History of the Christian Gathering, 28, 189
salt	Alikin (2009), The Earliest History of the Christian Gathering, 28
scribes,training of	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 166
scribes/scribal activity	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 152, 195
scribes	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
scripture	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
scrolls,as storage media	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 166
second temple period	Hayes (2022), The Literature of the Sages: A Re-Visioning, 78
sectarian/sectarianism	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 62, 164
sectarianism	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
sects	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
self-exile'	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 160
shammai,rabbi	Levine Allison and Crossan (2006), The Historical Jesus in Context, 361
shekhina,ritual	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
shemesh,aharon	Flatto (2021), The Crown and the Courts, 276
sinai,qumran literature	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
sinai,relativization of	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43, 84
spirit	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
study practices	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 63, 64, 65, 66, 74, 75
synagogue,wilderness tradition	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
synagogue,zion/jerusalem	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
synagogue service	Alikin (2009), The Earliest History of the Christian Gathering, 27, 28
talmud,scrolls of deuteronomy story	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
talmud	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302
teacher of righteousness	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 58, 164
temple	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61
text-interpretive	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32, 36
torah,abandoned	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 14
torah,giving of	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
torah,sectarian identity	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
torah,study	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
torah,study of	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32, 33, 34, 36
torah	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 63, 64, 65, 66; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 50, 58, 62, 152, 164
torah focus	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 218
transmission of tradition	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 43
urim and thummim	Flatto (2021), The Crown and the Courts, 74
vedic,tzadokites	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32, 33, 34, 36
vigils	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 74, 75
wilderness	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 84
wisdom,and torah	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 63
wisdom,limits of	Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 75
writing,oral dimensions of	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32
yahad	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 32, 34
zadok	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 61