Tiresias: The Ancient Mediterranean Religions Source Database

3095

Dead Sea Scrolls, Community Rule, 9.5-9.6
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Intertexts (texts cited often on the same page as the searched text):

46 results
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, 6.16, 7.11-7.16, 7.18-7.19, 13.2-13.6, 17.8-17.13, 18.15-18.18 (9th cent. BCE - 3rd cent. BCE) 6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 7.11. וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם׃ 7.12. וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 7.13. וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃ 7.14. בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃ 7.15. וְהֵסִיר יְהוָה מִמְּךָ כָּל־חֹלִי וְכָל־מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל־שֹׂנְאֶיךָ׃ 7.16. וְאָכַלְתָּ אֶת־כָּל־הָעַמִּים אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תָחֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־מוֹקֵשׁ הוּא לָךְ׃ 7.18. לֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל־מִצְרָיִם׃ 7.19. הַמַּסֹּת הַגְּדֹלֹת אֲשֶׁר־רָאוּ עֵינֶיךָ וְהָאֹתֹת וְהַמֹּפְתִים וְהַיָּד הַחֲזָקָה וְהַזְּרֹעַ הַנְּטוּיָה אֲשֶׁר הוֹצִאֲךָ יְהוָה אֱלֹהֶיךָ כֵּן־יַעֲשֶׂה יְהוָה אֱלֹהֶיךָ לְכָל־הָעַמִּים אֲשֶׁר־אַתָּה יָרֵא מִפְּנֵיהֶם׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 17.8. כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.13. וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah." 7.11. Thou shalt therefore keep the commandment, and the statutes, and the ordices, which I command thee this day, to do them." 7.12. And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers," 7.13. and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee." 7.14. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle." 7.15. And the LORD will take away from thee all sickness; and He will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all them that hate thee." 7.16. And thou shalt consume all the peoples that the LORD thy God shall deliver unto thee; thine eye shall not pity them; neither shalt thou serve their gods; for that will be a snare unto thee." 7.18. thou shalt not be afraid of them; thou shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt:" 7.19. the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby the LORD thy God brought thee out; so shall the LORD thy God do unto all the peoples of whom thou art afraid." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee." 17.8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose." 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment." 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 17.13. And all the people shall hear, and fear, and do no more presumptuously." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him."
3. Hebrew Bible, Exodus, 26.33-26.34, 29.38-29.42, 30.7-30.8 (9th cent. BCE - 3rd cent. BCE) 26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ 26.34. וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים׃ 29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39. אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃ 30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy." 26.34. And thou shalt put the ark-cover upon the ark of the testimony in the most holy place." 29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually." 29.39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk." 29.40. And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering." 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD." 29.42. It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee." 30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it." 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations."
4. Hebrew Bible, Genesis, 7.1, 12.17 (9th cent. BCE - 3rd cent. BCE) 7.1. וַיְהִי לְשִׁבְעַת הַיָּמִים וּמֵי הַמַּבּוּל הָיוּ עַל־הָאָרֶץ׃ 7.1. וַיֹּאמֶר יְהוָה לְנֹחַ בֹּא־אַתָּה וְכָל־בֵּיתְךָ אֶל־הַתֵּבָה כִּי־אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 7.1. And the LORD said unto Noah: ‘Come thou and all thy house into the ark; for thee have I seen righteous before Me in this generation." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife."
5. 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. ."
6. Hebrew Bible, Numbers, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE) 28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 28.1. And the LORD spoke unto Moses, saying:" 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season." 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering." 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;" 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil." 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD." 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD." 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD."
7. Hebrew Bible, Psalms, 26.8, 141.1-141.2 (9th cent. BCE - 3rd cent. BCE) 26.8. יְהוָה אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ׃ 141.1. יִפְּלוּ בְמַכְמֹרָיו רְשָׁעִים יַחַד אָנֹכִי עַד־אֶעֱבוֹר׃ 141.1. מִזְמוֹר לְדָוִד יְהוָה קְרָאתִיךָ חוּשָׁה לִּי הַאֲזִינָה קוֹלִי בְּקָרְאִי־לָךְ׃ 141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃ 26.8. LORD, I love the habitation of Thy house, and the place where Thy glory dwelleth." 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." 141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice."
8. Hebrew Bible, 1 Kings, 18.36 (8th cent. BCE - 5th cent. BCE) 18.36. וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃ 18.36. And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word."
9. Hebrew Bible, Isaiah, 28.16, 40.3, 40.5, 56.7, 66.20 (8th cent. BCE - 5th cent. BCE) 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׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 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." 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’" 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." 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."
10. Hebrew Bible, Jeremiah, 25.30 (8th cent. BCE - 5th cent. BCE) 25.30. Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth."
11. Hebrew Bible, Ezekiel, 43.10 (6th cent. BCE - 5th cent. BCE) 43.10. Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure accurately."
12. Hebrew Bible, Ezra, 1.4, 9.5 (5th cent. BCE - 4th cent. BCE) 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 9.5. וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃ 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’" 9.5. And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;"
13. 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;
14. 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?
15. Dead Sea Scrolls, Damascus Covenant, 1.12, 11.17-11.21, 14.12-14.13, 15.7, 16.13-16.17 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, Pesher On Habakkuk, 12.8-12.9 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, War Scroll, 2.4-2.6, 7.10-7.11 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.12, 11.17-11.21, 14.12-14.13, 15.7, 16.13-16.17 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, 1Qha, 11.19-11.24 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, Community Rule, 1.12, 3.3-3.9, 4.21-4.22, 5.4-5.10, 5.14-5.20, 6.16-6.22, 7.7, 7.20-7.23, 8.1-8.10, 8.12-8.16, 9.3-9.4, 9.6-9.21, 10.1, 10.5-10.11, 10.13-10.15, 10.20, 11.3-11.10 (2nd cent. BCE - 1st cent. CE)
21. Dead Sea Scrolls, Compositions 11Q5, 18.9-18.10 (2nd cent. BCE - 1st cent. CE)
22. Dead Sea Scrolls, Hodayot, 11 (2nd cent. BCE - 1st cent. CE)
23. Dead Sea Scrolls, Hodayot, 11 (2nd cent. BCE - 1st cent. CE)
24. Dead Sea Scrolls, Scroll of Blessings, 4.24-4.26 (2nd cent. BCE - 1st cent. CE)
25. Hebrew Bible, Daniel, 9.20-9.21 (2nd cent. BCE - 2nd cent. BCE) 9.21. וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃ 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;" 9.21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering."
26. Septuagint, 1 Maccabees, 14.35-14.43 (2nd cent. BCE - 2nd cent. BCE) 14.35. The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. 14.36. And in his days things prospered in his hands, so that the Gentiles were put out of the country, as were also the men in the city of David in Jerusalem, who had built themselves a citadel from which they used to sally forth and defile the environs of the sanctuary and do great damage to its purity. 14.37. He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher. 14.38. In view of these things King Demetrius confirmed him in the high priesthood 14.39. and he made him one of the kings friends and paid him high honors. 14.40. For he had heard that the Jews were addressed by the Romans as friends and allies and brethren, and that the Romans had received the envoys of Simon with honor. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold.
27. 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.
28. Septuagint, Judith, 4.11, 10.2-10.4, 10.8, 10.23, 16.7-16.9 (2nd cent. BCE - 0th cent. CE) 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 10.2. she rose from where she lay prostrate and called her maid and went down into the house where she lived on sabbaths and on her feast days; 10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 10.8. May the God of our fathers grant you favor and fulfil your plans, that the people of Israel may glory and Jerusalem may be exalted." And she worshiped God. 10.23. And when Judith came into the presence of Holofernes and his servants, they all marveled at the beauty of her face; and she prostrated herself and made obeisance to him, and his slaves raised her up. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck.
29. Josephus Flavius, Jewish War, 2.150 (1st cent. CE - 1st cent. CE)
30. Mishnah, Yoma, 4.4 (1st cent. CE - 3rd cent. CE) 4.4. On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible."
31. Mishnah, Shekalim, 5.6, 6.5-6.6 (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." 6.5. There were thirteen chests in the Temple and on them was inscribed [respectively]:“new shekels”;“New shekels” those for each year; “old shekels”;“Old shekels” whoever has not paid his shekel in the past year may pay it in the coming year; “bird-offerings”;“Bird-offerings” these are turtle-doves; “young pigeons for burnt-offerings”;“Young pigeons for burnt-offerings” these are young pigeons. “wood”; “frankincense”; “gold for the kapporet”; and on six, “freewill offerings”. Both [these two chests] are for burnt-offerings, the words of Rabbi Judah. But the sages say: “bird-offerings” one [half] is for sin-offerings and the other [half] for burnt-offerings, but “young pigeons for burnt-offerings” all goes to burnt-offerings." 6.6. One who says: “Behold, I am obligated to bring wood”, he may not bring less than two logs. [If he says: “Behold, I am obligated to bring] frankincense”, he may not bring less than a handful of it. [If he says: “Behold, I am obligated to bring] gold”, he may not bring less than a gold denar. “On six [was inscribed] “for freewill-offerings”: What was done with the freewill-offerings? They would buy with them burnt-offerings, the flesh [of which] was for the name [of God] and the hides for the priests. The following is the midrash which was expounded by Yehoyada the high priest: “It is a guilt-offering; it is a guilt offering, it goes to the Lord” (Leviticus 5:19). This is the general rule: anything which is brought because of a sin or because of guilt, they should purchase with it burnt offerings, the flesh [of which] was for the name [of God] and the hides for the priests. Thus the two verses are fulfilled: a guilt offering for the Lord and a guilt offering for the priests, and it says: “Money brought as a guilt offering or as a sin offering was not deposited in the House of the Lord; it went to the priests” (II Kings 12:17)."
32. 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.
33. New Testament, 2 Corinthians, 6.14-7.1 (1st cent. CE - 1st cent. CE)
34. New Testament, Acts, 3.1, 10.20-10.21, 10.38, 15.9-15.12, 15.16 (1st cent. CE - 2nd cent. CE) 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 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
35. New Testament, Apocalypse, 5.8, 8.3 (1st cent. CE - 1st cent. CE) 5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne.
36. New Testament, Romans, 12.1 (1st cent. CE - 1st cent. CE) 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.
37. New Testament, John, 16.13 (1st cent. CE - 1st cent. CE) 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.
38. New Testament, Luke, 1.10, 19.46 (1st cent. CE - 1st cent. CE) 1.10. The whole multitude of the people were praying outside at the hour of incense. 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'!
39. 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!
40. 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!
41. Tosefta, Berachot, 3.1 (1st cent. CE - 2nd cent. CE)
42. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)
43. Anon., Odes of Solomon, 20.7 (2nd cent. CE - 3rd cent. CE)
44. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה 26b. On a similar note, bthe Sages taughtin a ibaraita /i: bOne who erred and did not recite the afternoon prayer on the eve of Shabbat, prays inthe evening prayer btwo iAmidaprayers bon Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday iAmidaprayers in the evening prayer bat the conclusion of Shabbat. He recites ihavdala[ /bthe prayer of bdistinction]between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the iAmida,which is: Who graciously grants knowledge, bin the firstprayer, as it is the actual evening prayer, bbut he does not recite ihavdalain the secondprayer, which is in place of the afternoon prayer. Moreover, bif he recited ihavdalain the secondprayer band did not recite ihavdalain the first, the second prayer fulfilled hisobligation, the bfirst one did not fulfill hisobligation.,The Gemara comments: bIs that to saythat bsince he did not recite ihavdalain the firstprayer, he is bas one who did not pray and we require him to returnto the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite ihavdalain the prayer must repeat that prayer.,The Gemara braises a contradictionto the above conclusion from the iTosefta /i: bOne who erred and did not mention the might of the rains:He makes the wind blow and rain fall binthe second blessing of the iAmida /i, the blessing on bthe revival of the dead, andone who erred and failed to recite bthe requestfor rain binthe ninth blessing of the iAmida /i, bthe blessing of the years, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite ihavdalainthe blessing: bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine, independent of his prayer. This contradiction was not resolved and remains bdifficult. /b,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. bIt was stated: Rabbi Yosei, son of Rabbi Ḥanina, said:The practice of praying three times daily is ancient, albeit not in its present form; bprayers were instituted by the Patriarchs.However, bRabbi Yehoshua ben Levi saidthat the bprayers were instituted based on the daily offeringssacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yosei, son of Rabbi Ḥanina, and it was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yehoshua ben Levi.The Gemara elaborates: bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is statedwhen Abraham came to look out over Sodom the day after he had prayed on its behalf: b“And Abraham rose early in the morning to the place where he had stoodbefore the Lord” (Genesis 19:27), bandfrom the context as well as the language utilized in the verse, the verb bstandingmeans bnothing other than prayer,as this language is used to describe Pinehas’ prayer after the plague, bas it is stated: “And Pinehas stood up and prayedand the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., bIsaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ ilasuaḥ /i] in the field toward evening”(Genesis 24:63), band conversationmeans bnothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ isiḥo /i] before the Lord”(Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., bJacob instituted the evening prayer, as it is stated: “And he encountered [ ivayifga /i] the place and he slept therefor the sun had set” (Genesis 28:11). The word bencountermeans bnothing other than prayer, as it is statedwhen God spoke to Jeremiah: b“And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ itifga /i] Mefor I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., bAnd it was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yehoshua ben Levithat the laws of prayer are based on the laws of the daily offerings: bWhy didthe Rabbis bsaythat bthe morning prayermay be recited buntil noon? Because,although the bdaily morning offeringis typically brought early in the morning, it may be bsacrificed until noon. And Rabbi Yehuda says:My opinion, that the morning prayer may be recited buntil four hoursinto the day, is bbecause the daily morning offering is sacrificed until four hours. /b, bAnd why didthe Rabbis bsaythat bthe afternoon prayermay be recited buntil the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda saysthat bthe afternoon prayermay be recited only buntil the midpoint of the afternoon because,according to his opinion, bthe daily afternoon offering is sacrificed until the midpoint of the afternoon. /b, bAnd why did they saythat bthe evening prayer is not fixed? Becausethe burning of the blimbs and fatsof the offerings that were bnot consumedby the fire on the altar buntil the evening.They remained on the altar and were boffered continuouslythroughout bthe entire night. /b, bAnd why didthe Rabbis bsaythat bthe additional prayermay be recited ball day? Because the additional offering is broughtthroughout bthe entire day.However, bRabbi Yehuda saysthat bthe additional prayermay be recited buntil the seventh hourof the day, bbecause the additional offering is sacrificed until the seventh hour. /b,The ibaraitacontinues and states that there are two times for the afternoon prayer. Greater, earlier iminḥa[ iminḥa gedola /i] and lesser, later iminḥa[ iminḥa ketana /i]. The Gemara clarifies the difference between them: bWhich is iminḥa gedola /i? From six-and-a-half hoursafter sunrise band on,which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. bWhich is iminḥa ketana /i? From nine-and-a-half hours and on,which is the standard time that the daily afternoon offering is sacrificed.,On that note, ba dilemma was raised before them: Rabbi Yehuda,who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does bhe say the midpoint of the first iminḥa /i, iminḥa gedola /i? bOr,does bhe say the midpoint of the last iminḥa /i? Come and hearan explicit resolution to this dilemma: bAs it was taughtin a ibaraita /i, bRabbi Yehuda says: They said the midpoint of the last iminḥa /i, and that is eleven hours minus a quarterof an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this ibaraitathe ihalakhotof prayer are based on the Temple offerings. The Gemara suggests: bLet us say that this is a conclusive refutation ofthe opinion of bRabbi Yosei, son of Rabbi Ḥanina,who held that the forefathers instituted the prayers. bRabbi Yosei, son of Rabbi Ḥanina,could have bsaid to you: Actually, I will say to youthat bthe Patriarchs instituted the prayers and the Sages basedthe times and characteristics of prayer bon the Temple offerings,even though they do not stem from the same source. bAs, if you do not say so,that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, bthen, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer?It is not one of the prayers instituted by the forefathers. bRather,even according to Rabbi Yosei, son of Rabbi Ḥanina, bthe prayers were instituted by the Patriarchs and the Sages based themon the laws of the bofferings. /b,We learned in the mishna that bRabbi Yehuda says:The morning prayer may be recited buntil four hoursof the day. bA dilemma was raised beforethe yeshiva students: When Rabbi Yehuda says buntil,does he mean buntil and includingthe fourth hour, bor, perhapswhen he says b“until”he means buntil and not including,in which case one may not pray during the fourth hour? bCome and heara resolution to this dilemma based on the mishna. bRabbi Yehuda says:The afternoon prayer may be recited only buntil the midpoint of the afternoon.Now, bgranted, if you saythat buntilmeans buntil and not including, then there isa difference bbetweenthe opinion of bRabbi Yehuda andthe opinion of bthe Rabbis. However, if you saythat buntilmeans buntil and including,then the opinion of bRabbi Yehuda /b
45. Anon., Esther Rabbah, 8.7 8.7. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל מָרְדֳּכָי (אסתר ד, טו), אָמְרָה לוֹ לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלשֶׁת יָמִים, אֵלּוּ הֵן י"ג וְי"ד וְט"ו בְּנִיסָן. שָׁלַח לָהּ וַהֲרֵי בָּהֶם יוֹם רִאשׁוֹן שֶׁל פֶּסַח, אָמְרָה לוֹ זָקֵן שֶׁבְּיִשְׂרָאֵל, לָמָּה הוּא פֶּסַח. מִיָּד שָׁמַע מָרְדֳּכַי וְהוֹדָה לִדְבָרֶיהָ, הֲדָא הוּא דִכְתִיב: וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר צִוְתָה עָלָיו אֶסְתֵּר. תַּמָּן אָמְרִין שֶׁהֶעֱבִיר יוֹם טוֹב שֶׁל פֶּסַח בְּתַעֲנִית. וְעַל אוֹתָהּ צָרָה וַיִּתְפַּלֵּל מָרְדֳּכַי אֶל ה' וַיֹּאמֶר גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ אֲדוֹן הָעוֹלָמִים כִּי לֹא מִגַּבְהוּת לֵב וּמֵרוּם עַיִן עָשִׂיתִי אֲשֶׁר לֹא הִשְׁתַּחֲוֵיתִי לְהָמָן, כִּי אִם מִיִּרְאָתְךָ פָּעַלְתִּי זֹאת, לְבִלְתִּי הִשְׁתַּחֲווֹת לוֹ, כִּי יָרֵאתִי מִפָּנֶיךָ לְבִלְתִּי תֵּת כְּבוֹדְךָ לְבָשָׂר וָדָם, וְלֹא רָצִיתִי לְהִשְׁתַּחֲווֹת לְזוּלָתֶךָ, כִּי מִי אֲנִי אֲשֶׁר לֹא אֶשְׁתַּחֲוֶה לְהָמָן עַל תְּשׁוּעַת עַמְךָ יִשְׂרָאֵל, כִּי לוֹחֵךְ הָיִיתִי מִנְעַל רַגְלָיו. וְעַתָּה אֱלֹהֵינוּ הַצִּילֵנוּ נָא מִיָּדוֹ, וְיִפֹּל בַּשַּׁחַת אֲשֶׁר כָּרָה וְיִלָּכֵד בָּרֶשֶׁת אֲשֶׁר טָמַן לְרַגְלֵי חֲסִידֶיךָ, וְיֵדַע הַמַּרְגִּיז הַזֶּה כִּי לֹא שָׁכַחְתָּ הַהַבְטָחָה שֶׁהִבְטַחְתָּנוּ (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי ה' אֱלֹהֵיהֶם. מֶה עָשָׂה מָרְדֳּכַי, קִבֵּץ אֶת הַתִּינוֹקוֹת וְעִנָּה אוֹתָם מִלֶּחֶם וּמַיִם, וְהִלְבִּישָׁן שָׂק וְהוֹשִׁיבָם בָּאֵפֶר, וְהָיוּ צוֹעֲקִים וּבוֹכִין וְעוֹסְקִין בַתּוֹרָה. וּבָעֵת הַהִיא הָיְתָה אֶסְתֵּר נִפְחֶדֶת מְאֹד מִפְּנֵי הָרָעָה אֲשֶׁר צָמְחָה בְּיִשְׂרָאֵל, וַתִּפְשֹׁט בִּגְדֵּי מַלְכוּתָהּ וְאֶת תִּפְאַרְתָּהּ, וַתִּלְבַּשׁ שַׂק, וַתִּפְרַע שְׂעַר רֹאשָׁהּ וַתְּמַלֵּא אוֹתוֹ עָפָר וָאֵפֶר, וַתְּעַנֶּה נַפְשָׁהּ בְּצוֹם, וַתִּפֹּל עַל פָּנֶיהָ לִפְנֵי ה' וַתִּתְפַּלֵל, וַתֹּאמַר, ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מָשַׁלְתָּ מִימֵי קֶדֶם, וּבָרָאתָ אֶת הָעוֹלָם, עֲזֹר נָא אֲמָתְךָ אֲשֶׁר נִשְׁאַרְתִּי יְתוֹמָה בְּלִי אָב וָאֵם, וּמְשׁוּלָה לַעֲנִיָּה שׁוֹאֶלֶת מִבַּיִת לְבַיִת, כֵּן אָנֹכִי שׁוֹאֶלֶת רַחֲמֶיךָ מֵחַלּוֹן לְחַלּוֹן בְּבֵית אֲחַשְׁוֵרוֹשׁ, וְעַתָּה ה' הַצְלִיחָה נָא לַאֲמָתְךָ הָעֲנִיָּה הַזֹּאת וְהַצִּילָה אֶת צֹאן מַרְעִיתֶךָ מִן הָאוֹיְבִים הָאֵלּוּ אֲשֶׁר קָמוּ עָלֵינוּ, כִּי אֵין לְךָ מַעֲצֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט. וְאַתָּה אֲבִי יְתוֹמִים עֲמֹד נָא לִימִין הַיְתוֹמָה הַזֹּאת אֲשֶׁר בְּחַסְדְּךָ בָטְחָה, וּתְנָה אוֹתִי לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה כִּי יְרֵאתִיו, וְהַשְׁפִּילֵהוּ לְפָנַי כִּי אַתָּה מַשְׁפִּיל גֵּאִים.
46. Anon., Joseph And Aseneth, 10.9-10.12, 10.15-10.16, 14.12-14.15

Subjects of this text:

subject	book bibliographic info
aaron	Levison, Filled with the Spirit (2009) 214, 288; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 119; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
adam	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 123
ahasuerus, in lxx	Gera, Judith (2014) 302
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
aseneth	Gera, Judith (2014) 302
ashes	Gera, Judith (2014) 302
assembly	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 114, 119
atonement	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81; 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
axis mundi	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 500
book of judith, chronology	Gera, Judith (2014) 302
bultmann school	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
changing	Gera, Judith (2014) 302
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
clothing	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 119
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
daniel, influence on judith	Gera, Judith (2014) 302
deification	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
delphi	Levison, Filled with the Spirit (2009) 214, 288, 292
demetrius, king	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18
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	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
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, and the jerusalem temple	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161
essenes	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81
esther, in lxx / additions	Gera, Judith (2014) 302
evil	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18
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
ezra	Gera, Judith (2014) 302
faces	Gera, Judith (2014) 302
faith, faithfulness	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18, 117
faith	Levison, Filled with the Spirit (2009) 292
firstborn	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161
flesh	Levison, Filled with the Spirit (2009) 214, 288; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 111, 112, 114
food laws	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 81
fourth-year fruits	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161
fusion	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 137
glory/glory	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112, 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, 119
high priest	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 500, 504; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 119
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	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18
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, 112, 119, 137
house	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111, 112, 114, 119, 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, 112, 119
jerusalem	Gera, Judith (2014) 302; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 110, 111; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18
jesus, divine status	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18, 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
judith, prayers	Gera, Judith (2014) 302
justice' "151.0_288.0@law, god's" "151.0_292.0@law, god's"	Levison, Filled with the Spirit (2009) 214
justice	Levison, Filled with the Spirit (2009) 292
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
logos theology, at qumran	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 201
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
moses	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 112
non-pentateuchal scripture, appeal to	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 228
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 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
prayer	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 228; 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
prayers and praying, in post-biblical literature	Gera, Judith (2014) 302
prayers and praying, preparation for	Gera, Judith (2014) 302
prayers and praying, timing and location	Gera, Judith (2014) 302
prayers and praying, womens	Gera, Judith (2014) 302
prayers and praying	Gera, Judith (2014) 302
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
priests and priesthood	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 201
prooftexts, non-pentateuchal	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 228
prophecy, criteria for	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 201
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, 201
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, relation to priesthood	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 201
prophecy	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 156
prostration and bowing	Gera, Judith (2014) 302
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
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	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, on prayer	Gera, Judith (2014) 302
rabbis	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 135
rape	Gera, Judith (2014) 302
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
roofs, biblical, judiths	Gera, Judith (2014) 302
sacred land, in judea, of the jerusalem temple	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161
sacrifice, sectarian substitutes for	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 228
sacrifice	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 228
sacrifices, incense	Gera, Judith (2014) 302
sacrifices	Gera, Judith (2014) 302
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
simon/simeon, the hasmonean	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18
sin	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
slaves, and servants	Gera, Judith (2014) 302
sons of god, sons of heaven	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 18
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, 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, effects of, holiness/ integrity	Levison, Filled with the Spirit (2009) 292
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, 112, 119
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
susanna	Gera, Judith (2014) 302
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, 119, 123; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 298
temple in jerusalem	Gera, Judith (2014) 302
theology, qumran'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 25
tithes, of animals	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161
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) 112, 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