Tiresias: The Ancient Mediterranean Religions Source Database

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Dead Sea Scrolls, Community Rule, 9.3
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1. Septuagint, Tobit, 4.7-4.11, 12.9 (10th cent. BCE - 2nd cent. BCE) 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life;
2. Hebrew Bible, Deuteronomy, 7 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Hosea, 4.13 (9th cent. BCE - 3rd cent. BCE) 4.13. עַל־רָאשֵׁי הֶהָרִים יְזַבֵּחוּ וְעַל־הַגְּבָעוֹת יְקַטֵּרוּ תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ עַל־כֵּן תִּזְנֶינָה בְּנוֹתֵיכֶם וְכַלּוֹתֵיכֶם תְּנָאַפְנָה׃ 4.13. They sacrifice upon the tops of the mountains, And offer upon the hills, Under oaks and poplars and terebinths, Because the shadow thereof is good; Therefore your daughters commit harlotry, And your daughters-in-law commit adultery. ."
4. Hebrew Bible, Psalms, 141.1 (9th cent. BCE - 3rd cent. BCE) 141.1. יִפְּלוּ בְמַכְמֹרָיו רְשָׁעִים יַחַד אָנֹכִי עַד־אֶעֱבוֹר׃ 141.1. מִזְמוֹר לְדָוִד יְהוָה קְרָאתִיךָ חוּשָׁה לִּי הַאֲזִינָה קוֹלִי בְּקָרְאִי־לָךְ׃ 141.1. A Psalm of David. LORD, I have called Thee; make haste unto me; Give ear unto my voice, when I call unto Thee."
5. Hebrew Bible, Isaiah, 11.2, 28.16, 40.3, 56.7, 61.1, 63.14, 66.20 (8th cent. BCE - 5th cent. BCE) 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 63.14. כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃ 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." 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." 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 63.14. As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’" 66.20. And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD."
6. Septuagint, Tobit, 4.7-4.11, 12.9 (4th cent. BCE - 2nd cent. BCE) 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life;
7. Anon., Jubilees, 3.27 (2nd cent. BCE - 2nd cent. BCE) 3.27. Hath God commanded you, saying, Ye shall not eat of every tree of the garden?
8. Dead Sea Scrolls, Damascus Covenant, 5.11, 7.4, 11.17-11.21, 15.7 (2nd cent. BCE - 1st cent. CE)
9. Dead Sea Scrolls, War Scroll, 2.4-2.6, 7.10-7.11 (2nd cent. BCE - 1st cent. CE)
10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.11, 7.4, 11.17-11.21, 15.7 (2nd cent. BCE - 1st cent. CE)
11. Dead Sea Scrolls, 1Qha, 11.19-11.24, 12.31, 17.32 (2nd cent. BCE - 1st cent. CE)
12. Dead Sea Scrolls, Community Rule, 1.12, 3.3-3.9, 4.6-4.8, 4.20-4.22, 5.4-5.10, 5.14-5.20, 6.7, 6.16-6.22, 7.7, 7.20-7.23, 8.1-8.10, 8.12-8.16, 9.4-9.21, 10.5-10.11, 10.13-10.15, 10.20, 11.3-11.10 (2nd cent. BCE - 1st cent. CE)
13. Dead Sea Scrolls, Compositions 11Q5, 0 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, Hodayot, 8.18-8.20 (2nd cent. BCE - 1st cent. CE)
15. Dead Sea Scrolls, Hodayot, 8.18-8.20 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, Sd (Olim Sb), 2.4 (2nd cent. BCE - 1st cent. CE)
17. Septuagint, Ecclesiasticus (Siracides), 3.30, 35.1-35.7 (2nd cent. BCE - 2nd cent. BCE) 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 35.4. Do not appear before the Lord empty-handed 35.5. for all these things are to be done because of the commandment. 35.6. The offering of a righteous man anoints the altar,and its pleasing odor rises before the Most High. 35.7. The sacrifice of a righteous man is acceptable,and the memory of it will not be forgotten.
18. Josephus Flavius, Jewish War, 2.150, 2.159 (1st cent. CE - 1st cent. CE) 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.
19. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE) 5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple."
20. New Testament, 1 Corinthians, 14.14 (1st cent. CE - 1st cent. CE) 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful.
21. New Testament, 2 Corinthians, 6.14-7.1 (1st cent. CE - 1st cent. CE)
22. New Testament, Acts, 10.20-10.21, 10.38, 15.9-15.12, 15.16 (1st cent. CE - 2nd cent. CE) 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come? 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up
23. New Testament, Romans, 8.9, 12.1 (1st cent. CE - 1st cent. CE) 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
24. New Testament, John, 1.32-1.33, 16.13, 20.21-20.23 (1st cent. CE - 1st cent. CE) 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained.
25. New Testament, Luke, 19.46 (1st cent. CE - 1st cent. CE) 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'!
26. New Testament, Mark, 11.17 (1st cent. CE - 1st cent. CE) 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!
27. New Testament, Matthew, 5.3, 6.1-6.18, 21.13 (1st cent. CE - 1st cent. CE) 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!
28. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)
29. Anon., Odes of Solomon, 20.7 (2nd cent. CE - 3rd cent. CE)
30. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 32b. אמר ר' אלעזר גדולה תפלה יותר ממעשים טובים שאין לך גדול במעשים טובים יותר ממשה רבינו אעפ"כ לא נענה אלא בתפלה שנאמר (דברים ג, כו) אל תוסף דבר אלי וסמיך ליה עלה ראש הפסגה:,וא"ר אלעזר גדולה תענית יותר מן הצדקה מאי טעמא זה בגופו וזה בממונו:,וא"ר אלעזר גדולה תפלה יותר מן הקרבנות שנא' (ישעיהו א, יא) למה לי רוב זבחיכם וכתיב ובפרשכם כפיכם,א"ר יוחנן כל כהן שהרג את הנפש לא ישא את כפיו שנא' (ישעיהו א, טו) ידיכם דמים מלאו:,וא"ר אלעזר מיום שחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעה לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה' ושועתי האזינה אל דמעתי אל תחרש,רבא לא גזר תעניתא ביומא דעיבא משום שנא' (איכה ג, מד) סכותה בענן לך מעבור תפלה:,וא"ר אלעזר מיום שחרב בית המקדש נפסקה חומת ברזל בין ישראל לאביהם שבשמים שנא' (יחזקאל ד, ג) ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר:,א"ר חנין א"ר חנינא כל המאריך בתפלתו אין תפלתו חוזרת ריקם מנא לן ממשה רבינו שנא' (דברים ט, כו) ואתפלל אל ה' וכתיב בתריה וישמע ה' אלי גם בפעם ההיא,איני והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא' (משלי יג, יב) תוחלת ממושכה מחלה לב מאי תקנתיה יעסוק בתורה שנא' (משלי יג, יב) ועץ חיים תאוה באה ואין עץ חיים אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לא קשיא הא דמאריך ומעיין בה הא דמאריך ולא מעיין בה,א"ר חמא בר' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה' חזק ויאמץ לבך וקוה אל ה':,ת"ר ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ,תורה ומעשים טובים מנין שנא' (יהושע א, ז) רק חזק ואמץ מאד לשמור ולעשות ככל התורה חזק בתורה ואמץ במעשים טובים,תפלה מנין שנא' קוה אל ה' חזק ויאמץ לבך וקוה אל ה',דרך ארץ מנין שנא' (שמואל ב י, יב) חזק ונתחזק בעד עמנו וגו':,(ישעיהו מט, יד) ותאמר ציון עזבני ה' וה' שכחני היינו עזובה היינו שכוחה אמר ר"ל אמרה כנסת ישראל לפני הקב"ה רבש"ע אדם נושא אשה על אשתו ראשונה זוכר מעשה הראשונה אתה עזבתני ושכחתני,אמר לה הקב"ה בתי י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים כנגד ימות החמה וכולן לא בראתי אלא בשבילך ואת אמרת עזבתני ושכחתני,(ישעיהו מט, טו) התשכח אשה עולה אמר הקב"ה כלום אשכח עולות אילים ופטרי רחמים שהקרבת לפני במדבר אמרה לפניו רבש"ע הואיל ואין שכחה לפני כסא כבודך שמא לא תשכח לי מעשה העגל אמר לה (ישעיהו מט, טו) גם אלה תשכחנה,אמרה לפניו רבש"ע הואיל ויש שכחה לפני כסא כבודך שמא תשכח לי מעשה סיני אמר לה (ישעיהו מט, טו) ואנכי לא אשכחך,והיינו דא"ר אלעזר א"ר אושעיא מאי דכתיב גם אלה תשכחנה זה מעשה העגל ואנכי לא אשכחך זה מעשה סיני:,חסידים הראשונים היו שוהין שעה אחת:,מנא הני מילי א"ר יהושע ב"ל אמר קרא (תהלים פד, ה) אשרי יושבי ביתך,ואמר ר' יהושע ב"ל המתפלל צריך לשהות שעה אחת אחר תפלתו שנא' (תהלים קמ, יד) אך צדיקים יודו לשמך ישבו ישרים את פניך,תניא נמי הכי המתפלל צריך שישהא שעה אחת קודם תפלתו ושעה אחת אחר תפלתו קודם תפלתו מנין שנא' אשרי יושבי ביתך לאחר תפלתו מנין דכתיב אך צדיקים יודו לשמך ישבו ישרים את פניך,תנו רבנן חסידים הראשונים היו שוהין שעה אחת ומתפללין שעה אחת וחוזרין ושוהין שעה אחת וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית,אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת:,אפילו המלך שואל בשלומו לא ישיבנו:,אמר רב יוסף לא שנו אלא למלכי ישראל אבל למלכי עכו"ם פוסק,מיתיבי המתפלל וראה אנס בא כנגדו ראה קרון בא כנגדו לא יהא מפסיק אלא מקצר ועולה,לא קשיא הא דאפשר לקצר (יקצר ואם לאו פוסק),ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי,א"ל המתן לי עד שאפייסך בדברים א"ל אילו היית עומד לפני מלך בשר ודם ובא חברך ונתן לך שלום היית 32b. bRabbi Elazar said:This story proves that bprayer is greater than good deedswithout prayer ( iTosafot /i), as bthere was none greater inthe performance of bgood deeds than Moses our teacher; nevertheless, his request was granted,albeit in a limited manner, in his request to enter Eretz Yisrael, bonly through prayer,when God permitted him to climb the mountain and look out over the land. bAs,initially bit is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.” /b,After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. bRabbi Elazar said: A fast is greater than charity. What is the reasonthat fasting is greater? Because a fast bisa mitzva performed bwith one’s bodyas he afflicts himself, bwhilecharity bisperformed only bwith one’s money. /b,In another comparison, bRabbi Elazar said: Prayer is greater than sacrifices, as it is stated: “To what purpose is the multitude of your sacrifices to Me,says the Lord. I am full of the burnt-offerings of rams and the fat of fed beasts; I do not desire the blood of bulls and sheep and goats” (Isaiah 1:11). bAndseveral verses later bit is written: “And when you spread forth your handsI will hide My eyes from you, and even if you increase your prayer, I will not hear; your hands are full of blood” (Isaiah 1:15). Not only Israel’s sacrifices, but even their prayers, which are on a higher spiritual level, will not be accepted.,Speaking of that verse in Isaiah, the Gemara cites that bRabbi Yoḥa said: Any priest who killed a person may not lift his handsin the Priestly Blessing bas it is stated:“And when you spread forth your hands I will hide My eyes from you… byour hands are full of blood.”Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose “hands are full of blood.”,On the subject of prayer, bRabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were lockedand prayer is not accepted as it once was, bas it is saidin lamentation of the Temple’s destruction: b“Though I plead and call out, He shuts out my prayer”(Lamentations 3:8). Yet, bdespitethe fact bthat the gates of prayer were lockedwith the destruction of the Temple, bthe gates of tears were not locked,and one who cries before God may rest assured that his prayers will be answered, bas it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears”(Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.,With regard to the locking of the gates of prayer, the Gemara relates that bRava did not decree a fast on a cloudy day because it is stated: “You have covered Yourself in a cloud, through which prayer cannot pass”(Lamentations 3:44). The verse indicates that clouds are a bad omen, indicating that God has averted His face (Rav Hai Gaon)., bAnd Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is statedto the prophet Ezekiel, instructing him to symbolize that separation: b“And take for yourself an iron griddle, and set it as an iron wall between yourself and the city… /bit will be a sign for the house of Israel” (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: bRabbi Ḥanin saidthat bRabbi Ḥanina said: Anyone who prolongs his prayer isassured that bhis prayer does not return uswered;it will surely be accepted. bFrom where do wederive this? bFrom Moses our teacher, as it is statedthat Moses said: “So I fell down before the Lord the forty days and forty nights that I fell down; band I prayed to the Lord”(Deuteronomy 9:26–27), band it is written thereafter: “And the Lord heard me that time as well,the Lord would not destroy you” (Deuteronomy 10:10).,The Gemara raises an objection: bIs that so? Didn’t Rabbi Ḥiyya bar Abba saythat bRabbi Yoḥa said: Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache,as it will not be answered. bAs it is stated: “Hope deferred makes the heart sick”(Proverbs 13:12). bAnd what is the remedyfor one afflicted with that illness? He should bengage in Torahstudy, bas it is stated: “But desire fulfilled is the tree of life”(Proverbs 13:12), band tree of life is nothing other than Torah, as it is stated: “It is a tree of life to those who hold fast to it,and those who support it are joyous” (Proverbs 3:18). This is bnot difficult. This,Rabbi Ḥiyya bar Abba’s statement that one will suffer heartache refers to one bwho prolongshis prayer band expects it to be answered; that,Rabbi Ḥanin’s statement that one who prolongs his prayer is praiseworthy refers to bone who prolongs his prayer anddoes bnot expect it to be answered. /b,On a similar note, bRabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered,should bpray again, as it is stated: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord”(Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.,Connected to the emphasis on the need to bolster one’s effort in prayer, the Gemara notes that bthe Sages taughtin a ibaraita /i: bFourthings brequire bolstering,constant effort to improve, band they are: Torah, good deeds, prayer, and occupation. /b,For each of these, a biblical proof is cited: bFrom whereis it derived that bTorah and good deedsrequire bolstering? bAs it is statedin the instruction to Joshua: b“Only be strong and be extremely courageous, observe and do all of the Torahthat Moses My servant commanded you; do not deviate to the right or to the left, that you may succeed wherever you go” (Joshua 1:7). In this verse, observe refers to Torah study and do refers to good deeds (Maharsha); the apparently repetitive language is not extraneous. The Gemara derives: bBe strong in Torah and be courageous in good deeds. /b, bFrom whereis it derived that bprayerrequires bolstering? bAs it is said: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.” /b, bFrom whereis it derived that boccupationrequires bolstering? bAs it is stated: “Be strong and we will be strong for the sake of our nationand for the cities of our God” (II Samuel 10:12). All of one’s labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Moses’ supplication for forgiveness: b“But Zion said: The Lord has forsaken me and the Lord has forgotten me.Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget” (Isaiah 49:14–15). The Gemara seeks to clarify: bForsaken is the same as forgotten.They are synonymous; why repeat the same idea twice? bReish Lakish said: The community of Israel said before the Holy One, Blessed be He: Master of the Universe,even when ba man marriesa second bwife after his first wife, hecertainly brecalls the deeds of his firstwife. Yet bYou havenot only bforsaken me,but You have bforgotten meas well., bThe Holy One, Blessed be He, said toIsrael: bMy daughter, I created twelve constellations in the firmament, and for each and every constellation I have created thirty armies, and for each and every army I have created thirty legions [ iligyon /i], and for each and every legion I have created thirty infantry division leaders [ irahaton /i], and for each and every infantry division leader I have created thirty military camp leaders [ ikarton /i], and for each and every military camp leader I have created thirty leaders of forts [ igastera /i], and on each and every leader of a fort I have hung three hundred and sixty-five thousand stars corresponding to the days of the solar year. And all of them I have created only for your sake; and you saidthe Lord bhas forsaken me andthe Lord bhas forgotten me? /b,The verse goes on to say: b“Can a woman forget her suckling baby,that she would not have compassion for the child of her womb? These may forget, but you I will not forget.” The meaning of this verse is that bthe Holy One, Blessed be He, saidto the community of Israel: bHave I forgotten the ram offerings and firstborn animals that you offered before Me in the desert?The community of Israel breplied to Him: Master of the Universe, since there is no forgetfulness before the Throne of Your Glory, perhaps you will not forget my sin of the Golden Calf?God bresponded toIsrael: b“These [ ielu /i] too shall be forgotten.” “ /bThese” is a reference to the sin of the Golden Calf, regarding which Israel said: “These [ ielu /i] are your gods.”,The community of Israel bsaid before Him: Master of the Universe, since there is forgetfulness before the Throne of Your Glory, perhaps You willalso bforget the eventsrevolving around the revelation at bSinai?God bsaid toIsrael: bI [ ianokhi /i] will not forget youthe revelation at Sinai, which began with: “I [ ianokhi /i] am the Lord your God.”,The Gemara notes: bThatis what bRabbi Elazar saidthat bRav Oshaya said: What isthe meaning of that which is bwritten: “These too will be forgotten”? That is the sin of the Golden Calf.And what is the meaning of bI will not forget you? Those are the eventsthat transpired at bSinai. /b,We learned in the mishna that bthe earlygenerations of bpiousmen bwould wait one hourin order to achieve the solemn frame of mind appropriate for prayer.,The Gemara asks: bFrom where are these mattersderived? bRabbi Yehoshua ben Levi said:This is alluded to when bthe verse states: “Happy are those who dwell in Your House”(Psalms 84:5), immediately after which it is said: “They will yet praise You, Selah.”, bAnd Rabbi Yehoshua ben Levi said: One who prays mustalso bwait one hour after his prayer, as it is stated: “Surely the righteous will give thanks unto Your name, the upright will sit before You”(Psalms 140:14), meaning that after thanking God through prayer, one should stay and sit before Him., bThatopinion bwas also taughtin a ibaraita /i: bOne who prays must wait one hour before his prayer and one hour after his prayer. From whereis it derived that one must wait one hour bbefore his prayer? As it is stated: “Happy are those who dwell in Your House.” And from whereis it derived that one must stay one hour bafter his prayer? As it is written: “Surely the righteous will give thanks unto Your name, the upright will sit before You.” /b, bThe Sages taughtin a ibaraitawith regard to waiting before and after prayer: bThe earlygenerations of bpiousmen bwould wait one hour, pray one hour, then wait one hour again.This raises the question: bSincethe early pious men bwould spend nine hours per dayengaged either bin prayeror the requisite waiting periods before and after prayer, three hours each for the morning, afternoon, and evening prayers, bhow is their Torah preserved?There was little time remaining to review their studies. bAnd how was their work accomplished? /b,The Gemara answers: bRather, because they were piousthey merited that btheir Torah is preserved and their work is blessed. /b,Additionally, we learned in the mishna: bEvenif bthe king greets himwhile he is praying, bhe should not respond to himas one may not interrupt his prayer.,In limiting application of this principle, bRav Yosef said: They only taughtthis mishna bwith regard to kings of Israel,as a Jewish king would understand that the individual did not fail to respond to his greeting due to disrespect for the king. bHowever, with regard to kings of the nations of the world, he interruptshis prayer and responds to their greeting due to the potential danger.,The Gemara braised an objectionto Rav Yosef’s statement: bOne who is praying and saw a violent person,feared by all, bcoming toward him,or ba carriage coming toward himand he is in the way, bhe should not stophis prayer bbut rather abridge it and moveout of the way.,The Gemara responds: This is bnot difficult.Rather, bthisthat teaches to abridge one’s prayer rather than stopping, refers to a case bwhere it is possible to abridgehis prayer and complete it in time, in which case he bshould abridgeit. bAnd ifit is bnota situation where he can abridge his prayer, bhe interruptshis prayer., bThe Sages taught:There was barelated bincident, involving a particular pious man who was prayingwhile traveling balong his pathwhen ban officer [ ihegmon /i] came and greeted him.The pious man did not pause from his prayer band did not respond with a greeting.The officer bwaited for him until he finished his prayer.br bAfter he finished his prayer,the officer bsaid to him:You bgood for nothing.You endangered yourself; I could have killed you. br bIsn’t it written in your Torah: “Take utmost care and guard yourself diligently”(Deuteronomy 4:9)? br bAnd it isalso bwritten: “Take therefore good heed unto yourselves”(Deuteronomy 4:15)? Why did you ignore the danger to your life? br bWhen I greeted you, why did you not respond with a greeting? br bWere I to sever your head with a sword, who would hold me accountable for yourspilled bblood? /b,The pious man bsaid to him: Wait for me until I will appease you withmy bwords. br bHe said to him: Had you been standing before a flesh and blood king and your friend came and greeted you,would byoubr breturn hisgreeting?

Subjects of this text:

subject	book bibliographic info
(un)faithful(ness)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
aaron	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 183; Levison, Filled with the Spirit (2009) 214, 288; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
adam	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
allegory, allegorical	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
almsgiving, charity	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
angel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114, 137
angels	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
archaeology, arch(a)eological	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
assembly	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
atone(ment)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
atonement	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 87; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164; Levison, Filled with the Spirit (2009) 214, 288, 292; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
audience	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85
axis mundi	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 500
bultmann school	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
chosen people	Levison, Filled with the Spirit (2009) 214, 288
churches/tradition of paul pauline	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
community prayer	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
contact	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
council	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 114
covenant, renewal ceremony	Levison, Filled with the Spirit (2009) 288
covenant	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81
damascus document (cd)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
dead sea scrolls	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 183, 235
deification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
delphi	Levison, Filled with the Spirit (2009) 214, 288, 292
destruction	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
devotional purity	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
diaspora	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 593; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
disciple	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
divine	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156, 184
dreams	Levison, Filled with the Spirit (2009) 214, 288, 292
dualism	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
dwelling	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 137
earth	Levison, Filled with the Spirit (2009) 214, 288, 292
eden/new eden	Levison, Filled with the Spirit (2009) 214
eden	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
esoteric mysteries	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
essenes	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 87
exegesis	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109
exemplars	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 184
exile, recovery from	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
exile	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 156
ezekiel	Levison, Filled with the Spirit (2009) 214
faith, faithfulness	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
faith	Levison, Filled with the Spirit (2009) 292
flesh	Levison, Filled with the Spirit (2009) 214, 288; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111, 114
food laws	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81
fusion	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
glory/glory	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
gnostic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
god, gospel of	Levison, Filled with the Spirit (2009) 292
god, grace of	Levison, Filled with the Spirit (2009) 292
god, mercy of	Levison, Filled with the Spirit (2009) 292
god, power/hand of	Levison, Filled with the Spirit (2009) 292
god, praise/thanks of	Levison, Filled with the Spirit (2009) 292
god, will of	Levison, Filled with the Spirit (2009) 214, 288
grace	Levison, Filled with the Spirit (2009) 292
hasmoneans	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 504
heaven	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114
high priest	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 500, 504
hillel the elder	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
history of religions	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
holiness	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85
holy, holiness	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 111, 114
holy of holies (most holy dwelling)	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 137
holy spirit, blasphemy against	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 593
holy spirit, lukan conception	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 593
holy spirit, qumran	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 593
house	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 114, 137
inspiration	Levison, Filled with the Spirit (2009) 214, 288, 292; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 184
interpretation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155
isaiah	Levison, Filled with the Spirit (2009) 292
israel	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111
jerusalem	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111
jesus, divine status	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
jesus	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
jesus (christ) (see also yeshu)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
jesus christ, in paul	Levison, Filled with the Spirit (2009) 292
jew/jewish, faith	Levison, Filled with the Spirit (2009) 292
jew/jewish, literature/ authors	Levison, Filled with the Spirit (2009) 214, 288, 292
jew/jewish, palestinian	Levison, Filled with the Spirit (2009) 214
jewish other, ritual	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
john, fourth gospel	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25, 235
john the baptist	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
justice' "151.0_288.0@law, god's" "151.0_292.0@law, god's"	Levison, Filled with the Spirit (2009) 292
justice	Levison, Filled with the Spirit (2009) 214
land of israel (palestine)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
law, god's" '151.0_288.0@life, christian/community	Levison, Filled with the Spirit (2009) 214
law	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
levitical/ritual purity	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
life, israelite/jewish	Levison, Filled with the Spirit (2009) 214
literature	Levison, Filled with the Spirit (2009) 214, 288, 292
liturgical	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
lords prayer	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
mikva, mikvaot (ritual bathhouse)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
oracles	Levison, Filled with the Spirit (2009) 292
paul (saul)	Levison, Filled with the Spirit (2009) 288, 292; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
paul (the apostle)	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
perfectionism	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 184
pharisaic-rabbinic (tradition)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
philo	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
philo judeas	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
philo of alexandria, revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156, 184
piety, deeds of	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
pneumatology, lukan	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 593
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156, 184; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
priest	Levison, Filled with the Spirit (2009) 292
priests and priesthood, messiah of aaron,	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 195
priests and priesthood, zadokites	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 195
prophecy, eschatological return of	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 195
prophecy, halakhic model of	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 195
prophecy	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 156
psalms	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
punishment	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
purification	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 156
purification ~	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
purity/impurity	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81, 87
purity (see also food laws)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
purity laws	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
purity system	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
qumran, qumranic, anti-qumranic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
qumran/qumran community	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85
qumran	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
qumran community	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
rabbinic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
rabbis	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
reading, performative	Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 35
repentance, return to god	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
revelation, inspiration	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 184
revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
ritual	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
sanctuary	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
scholarship, biblical	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
scholarship, qumran	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
sectarian/sectarianism	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 85
sin	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 183, 235; Levison, Filled with the Spirit (2009) 214, 288
sins, transgressions, sinners, forgiveness of	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
speaking in (other) tongues	Levison, Filled with the Spirit (2009) 288
spirit, characterizations as, angelic or daemonic beings	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
spirit, characterizations as, breath (life itself)	Levison, Filled with the Spirit (2009) 214, 288, 292
spirit, characterizations as, disposition	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
spirit, characterizations as, paraclete	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
spirit, characterizations as, revealer	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 183
spirit, characterizations as, spirit of the lord	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 183, 235
spirit, characterizations as, truth	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25; Levison, Filled with the Spirit (2009) 288
spirit, characterizations as, water	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
spirit, characterizations as, wind	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
spirit, effects of, forgiveness of sin	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 235
spirit, effects of, holiness/ integrity	Levison, Filled with the Spirit (2009) 292
spirit, effects of, prophecy	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 183
spirit, effects of, purification	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25; Levison, Filled with the Spirit (2009) 288, 292
spirit, effects of, truth	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
spirit, modes of presence, indwelling	Levison, Filled with the Spirit (2009) 214, 288, 292
spirit, modes of presence, receiving of	Levison, Filled with the Spirit (2009) 214, 288, 292
spirit, spirit	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110
spiritual purity	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
spiritualization	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164
synagogue	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
tannaitic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
temple, as community, at qumran	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164
temple, community as	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 210
temple, sacrificial cult (in jerusalem), destruction	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
temple, sacrificial cult (in jerusalem)	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
temple, third/new temple	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164
temple	Levison, Filled with the Spirit (2009) 214, 288, 292; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 110, 123; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
theology, qumran'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
torah, study of	Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 35
torah	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
union/unification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111, 114, 137
vedic, tzadokites	Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 35
vocation	Levison, Filled with the Spirit (2009) 214, 292
wilderness, locus for revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
wilderness	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 155, 156
worship	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 111, 137
yahad	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 109, 111, 114, 137; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
yhd	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 500, 504