Tiresias: The Ancient Mediterranean Religions Source Database

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Dead Sea Scrolls, Damascus Covenant, 3.16
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1. Hebrew Bible, Deuteronomy, 1.13, 29.18 (9th cent. BCE - 3rd cent. BCE) 1.13. הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃ 29.18. וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃ 1.13. Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’" 29.18. and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;"
2. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE) 21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ 21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃ 21.1. Now these are the ordices which thou shalt set before them."
3. Hebrew Bible, Genesis, 37.29 (9th cent. BCE - 3rd cent. BCE) 37.29. וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃ 37.29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes."
4. Hebrew Bible, Leviticus, 18.5 (9th cent. BCE - 3rd cent. BCE) 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD."
5. Hebrew Bible, Numbers, 21.17-21.20 (9th cent. BCE - 3rd cent. BCE) 21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 21.19. וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת׃ 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it—" 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;" 21.19. and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;" 21.20. and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looketh down upon the desert."
6. Hebrew Bible, Psalms, 1.2 (9th cent. BCE - 3rd cent. BCE) 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night."
7. Hebrew Bible, Amos, 5.27 (8th cent. BCE - 6th cent. BCE) 5.27. וְהִגְלֵיתִי אֶתְכֶם מֵהָלְאָה לְדַמָּשֶׂק אָמַר יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 5.27. Therefore will I cause you to go into captivity beyond Damascus, saith He, whose name is the LORD God of hosts."
8. Hebrew Bible, Isaiah, 54.16 (8th cent. BCE - 5th cent. BCE) 54.16. הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃ 54.16. Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy."
9. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE) 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success."
10. Hebrew Bible, Nehemiah, 9.29 (5th cent. BCE - 4th cent. BCE) 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear."
11. Anon., Jubilees, 7.26-7.39 (2nd cent. BCE - 2nd cent. BCE) 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. And we were left, I and you, my sons, and everything that entered with us into the ark 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk 7.34. and ye are parting one from another, and are envious one of another, and (so it cometh) that ye are not in harmony, my sons, each with his brother. 7.35. For I see, and behold the demons have begun (their) seductions against you and against your children 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 7.37. For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend.
12. Dead Sea Scrolls, Damascus Covenant, 1.1, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.17, 3.18, 3.19, 3.20, 3.21, 5.2, 5.3, 5.4, 5.5, 5.20-6.11, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.19, 7.15, 7.19, 8.16, 10.6, 12.19, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 14.6, 14.7, 15.18, 15.19, 19.34, 20.12, 20.27 (2nd cent. BCE - 1st cent. CE)
13. Dead Sea Scrolls, Pesher On Habakkuk, 2.6-2.10, 5.8-5.12, 7.4-7.5 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.1, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 5.2, 5.3, 5.4, 5.5, 5.20-6.11, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.19, 7.15, 7.19, 8.16, 10.6, 12.19, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 14.6, 14.7, 15.18, 15.19, 19.34, 20.12, 20.27 (2nd cent. BCE - 1st cent. CE)
15. Dead Sea Scrolls, 4Q266, 5 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, Community Rule, 3.4-3.12, 5.6-5.12, 8.3-8.10, 8.12-8.18 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, Hodayot, 8.4 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, Hodayot, 8.4 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, Messianic Rule, 1.3 (2nd cent. BCE - 1st cent. CE)
20. Hebrew Bible, Daniel, 12.4, 12.9 (2nd cent. BCE - 2nd cent. BCE) 12.4. וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃ 12.9. וַיֹּאמֶר לֵךְ דָּנִיֵּאל כִּי־סְתֻמִים וַחֲתֻמִים הַדְּבָרִים עַד־עֵת קֵץ׃ 12.4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’" 12.9. And he said: ‘Go thy way, Daniel; for the words are shut up and sealed till the time of the end."
21. Josephus Flavius, Jewish Antiquities, 18.19 (1st cent. CE - 1st cent. CE) 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.”
22. Josephus Flavius, Jewish War, 1.144 (1st cent. CE - 1st cent. CE) 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance.
23. Mishnah, Sanhedrin, 4.4 (1st cent. CE - 3rd cent. CE) 4.4. And there were three rows of disciples of the Sages who sat before them, and each knew his proper place. If they needed to appoint [another as a judge] they appointed him from the first row, and one from the second row came into the first row, and one from the third row came into the second row, and they chose another from the congregation and set him in the third row. He did not sit in the place of the former, but he sat in the place that was proper for him."
24. Babylonian Talmud, Hagigah, 13a (3rd cent. CE - 6th cent. CE) 13a. בבתי גואי הא בבתי בראי ואמר רב אחא בר יעקב עוד רקיע אחד יש למעלה מראשי החיות דכתיב (יחזקאל א, כב) ודמות על ראשי החיה רקיע כעין הקרח הנורא,עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו,כמה שנותיו של אדם שבעים שנה שנאמר (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה והלא מן הארץ עד לרקיע מהלך חמש מאות שנה ועוביו של רקיע מהלך חמש מאות שנה וכן בין כל רקיע ורקיע,למעלה מהן חיות הקדש רגלי החיות כנגד כולם קרסולי החיות כנגד כולן שוקי החיות כנגד כולן רכובי החיות כנגד כולן ירכי החיות כנגד כולן גופי החיות כנגד כולן צוארי החיות כנגד כולן ראשי החיות כנגד כולן קרני החיות כנגד כולן למעלה מהן כסא כבוד רגלי כסא הכבוד כנגד כולן כסא הכבוד כנגד כולן מלך אל חי וקים רם ונשא שוכן עליהם ואתה אמרת אעלה על במתי עב אדמה לעליון אך אל שאול תורד אל ירכתי בור:,ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו,אמר רבי אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים (ישעיהו ג, ג) שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ואמר רבי אמי אין מוסרין דברי תורה לעובד כוכבים שנאמר (תהלים קמז, כ) לא עשה כן לכל גוי ומשפטים בל ידעום,א"ל רבי יוחנן לרבי אלעזר תא אגמרך במעשה המרכבה א"ל לא קשאי כי קש נח נפשיה דרבי יוחנן א"ל ר' אסי תא ואגמרך במעשה מרכבה א"ל אי זכאי גמירתא מר' יוחנן רבך,רב יוסף הוה גמיר מעשה המרכבה סבי דפומבדיתא הוו תנו במעשה בראשית אמרו ליה ליגמור לן מר מעשה מרכבה אמר להו אגמרון לי מעשה בראשית בתר דאגמרון אמרו ליה ליגמרון מר במעשה מרכבה אמר להו תנינא בהו (שיר השירים ד, יא) דבש וחלב תחת לשונך דברים המתוקין מדבש וחלב יהו תחת לשונך,ר' אבהו אמר מהכא (משלי כז, כו) כבשים ללבושך דברים שהן כבשונו של עולם יהיו תחת לבושך אמרו ליה תנינן בהו עד (יחזקאל ב, א) ויאמר אלי בן אדם אמר להו הן הן מעשה המרכבה,מיתיבי עד היכן מעשה המרכבה רבי אומר עד (יחזקאל א, כז) וארא בתרא ר' יצחק אומר עד החשמל עד וארא מגמרינן מכאן ואילך מסרינן ראשי פרקים איכא דאמרי עד וארא מסרינן ראשי פרקים מכאן ואילך אם הוא חכם מבין מדעתו אין אי לא לא,ומי דרשינן בחשמל והא ההוא ינוקא דדרש בחשמל ונפקא נורא ואכלתיה שאני ינוקא דלאו מטי זימניה,אמר רב יהודה ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו אלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשו,ת"ר מעשה בתינוק אחד שהיה קורא בבית רבו בספר יחזקאל והיה מבין בחשמל ויצאה אש מחשמל ושרפתו וביקשו לגנוז ספר יחזקאל אמר להם חנניה בן חזקיה אם זה חכם הכל חכמים הן,מאי חשמל אמר רב יהודה 13a. btothe binner houses,where there is only light; bthatsource, according to which He is surrounded by darkness, is referring btothe bouter houses. And Rav Aḥa bar Ya’akov said: There is one more firmamentabove these, which is babove the heads of the divine creatures, as it is written: “And over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice”(Ezekiel 1:22).,The Gemara comments: bUntil here, you have permission to speak; from thispoint bforward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said: What response did the Divine Voice provide to that wicked man,Nebuchadnezzar, bwhen he said: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:14), thereby intending to rise to heaven? bA Divine Voice came and said to him: Wicked man, son of a wicked man, descendant,i.e., follower of the ways, bof Nimrod the wicked, who caused the entire world to rebel against Him duringthe time of bhis reign. /b, bHow many are the years of man? Seventy years, as it is stated: “The span of our life is seventy years, or if we are strong, eighty years”(Psalms 90:10). bNow isthere bnot from the earth to the firmament a walkingdistance bof five hundred years, and the thickness of the firmamentitself is ba walkingdistance bof five hundred years, and a similardistance exists bbetween each and every one of the firmaments? /b,And babove them,above all the firmaments, bare the divine creatures. The feet of the divine creatures correspondin distance bto allthe firmaments; bthe ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them,and bthe horns of the animals correspond to all of them. Above themis the bThrone of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them,and the bliving, almighty, lofty, exalted King dwells above them. And you,Nebuchadnezzar, bsay: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:15), but the next verse states: b“Yet you shall be brought down to the netherworld, to the uttermost parts of the pit”(Isaiah 14:15).,§ It is taught in the mishna, according to the Gemara’s explanation: bNormay one expound btheDesign of the Divine bChariot to an individual. Rabbi Ḥiyya taught: But one may transmit to him,an individual, bthe outlinesof this topic, leaving him to comprehend the rest on his own. bRabbi Zeira said: One may transmit the outlinesof the Design of the Divine Chariot bonly to the president of the court,who needs to know them due to his wisdom and meritorious deeds, band to anyone whose heart inside him is concerned,i.e., one who is concerned about his sins and desires to achieve full repentance. bThere arethose bwho saythat this does not refer to two separate individuals, but to the president of the court, bwhose heart inside him is concerned. /b, bRabbi Ami said: The secrets of the Torah may be transmitted only to one who possessesthe following bfive characteristics: “The captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter”(Isaiah 3:3). bAnd Rabbi Ami saidfurther: bThe words of Torah may not be transmitted to a gentile, as it is stated: “He has not dealt so with any nation, and as for His ordices, they have not known them”(Psalms 147:20).,§ The Gemara relates: bRabbi Yoḥa said to Rabbi Elazar: Come and I will teach you the Design of theDivine bChariot.Rabbi Elazar bsaid to him:I have bnotyet bagedsufficiently, as one must be very settled in one’s mind for these studies. bWhen he grew old, Rabbi Yoḥa hadalready bpassed away. Rabbi Asi said to him: Come and I will teach you the Design of theDivine bChariot. He said to him: Had I merited, I would have learnedit bfrom Rabbi Yoḥa, your teacher.It therefore appears that I am unworthy of studying it.,The Gemara relates: bRav Yosef would study the Design of theDivine bChariotand was familiar with the subject, whereas bthe Elders of Pumbedita would study the act of Creation. They said toRav Yosef: bLet the Master teach us the Design of theDivine bChariot. He said to them:You bteach me the act of Creation. After they taught himthat subject, bthey said to him: Let the Master teach us the Design of theDivine bChariot. He said to them: We learned with regard to themthe secrets of the Torah: b“Honey and milk are under your tongue”(Song of Songs 4:11), meaning that bmatters that are sweeter than honey and milk should remain under your tongue.In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others., bRabbi Abbahu said:It is derived from bhere,from the following verse: b“The lambs[ikevasim/b] bwill be for your clothing”(Proverbs 27:26), which he expounds as though it were written with the letter ishin /i, ikevashim /i, meaning concealed matters: bThings that constitute the concealed matters of the world should be under your clothing;you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, bthey said to him: We have learned them,the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, bup tothe verse b“And He said to me, son of man”(Ezekiel 2:1). bHe said to them:If so, btheseverses barethe very essence of the bDesign of theDivine bChariot,as they provide the main details of the topic.,The Gemara braises an objectionto this from a ibaraita /i: bUntil where is the Design of theDivine bChariotrelated? bRabbiYehuda HaNasi bsays: Until the latter “And I saw”(Ezekiel 1:27), not including the last verse. bRabbi Yitzḥak says: Untilthe word b“the electrum”(Ezekiel 1:27). Neither of these opinions accord with Rav Yosef’s opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: bUntil “And I saw,” we teachthose worthy of it; bfrom thispoint bforward,we btransmitonly the boutlines. There arethose bwho say: Until “And I saw,” we transmit the outlines; from thispoint bforward, if he is wiseand bcan understand of his own accord, yes,we teach him. bIf not,we do bnotteach him even the outlines.,The Gemara poses a question: bAnd may one teach about the electrumof the Design of the Divine Chariot at all? bBut wasn’t there a certain youthwho bexpounded the electrum, and fire came out and consumed him,showing that such study is highly dangerous? The Gemara answers: That byouth was different, for his timeto study such matters bhad notyet barrived.Therefore, he was punished., bRav Yehuda said: Indeed, that man is remembered for good, and Ḥaya ben Ḥizkiya was his name,because bwere it not for him, the book of Ezekiel would have been suppressed.Why did they wish to suppress it? Because they found bthat its words contradicted the words of Torah,as its later chapters contain many ihalakhotthat appear not to accord with those of the Torah. bWhat did he do? They brought up to him three hundred barrels of oil,for light and sustece, band he sat in an upper chamber and expounded it,to reconcile its teachings with those of the Torah., bThe Sages taught: An incidentoccurred binvolving a youth who was reading the book of Ezekiel in the house of his teacher, andhe bwasable to bcomprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekieldue to the danger it posed. bḤaya ben Ḥizkiya said to them: If thisyouth happened to be bwise,are ballpeople bwiseenough to understand this book?,The Gemara asks: bWhat isthe belectrum? Rav Yehuda said: /b
25. Babylonian Talmud, Taanit, 18b (3rd cent. CE - 6th cent. CE) 18b. מותרין בהספד ותענית אימת אילימא בני חמיסר וקא קרו ליה בארביסר ומי שרי,והכתיב במגילת תענית יום ארבעה עשר בו ויום חמשה עשר בו יומי פוריא אינון דלא למיספד בהון ואמר רבא לא נצרכא אלא לאסור את של זה בזה ואת של זה בזה,ואלא בני ארביסר וקא קרי ליה בתליסר יום ניקנור הוא ואלא בני ארביסר וקא קרי ליה בתריסר יום טוריינוס הוא,אלא לאו דקא קרו ליה בחדיסר וקתני מותר בהספד ובתענית,לא בני ארבעה עשר וקא קרו ליה בתריסר ודקאמרת יום טריינוס הוא יום טריינוס גופיה בטולי בטלוהו הואיל ונהרגו בו שמעיה ואחיה אחיו כי הא דרב נחמן גזר תעניתא בתריסר אמרו ליה רבנן יום טוריינוס הוא אמר להו יום טוריינוס גופיה בטולי בטלוהו הואיל ונהרגו בו שמעיה ואחיה אחיו,ותיפוק ליה דהוה ליה יום שלפני ניקנור אמר רב אשי השתא איהו גופיה בטלוהו משום יום ניקנור ניקום ונגזר,מאי ניקנור ומאי טוריינוס דתניא ניקנור אחד מאפרכי יוונים היה ובכל יום ויום היה מניף ידו על יהודה וירושלים ואומר אימתי תפול בידי וארמסנה וכשגברה מלכות בית חשמונאי ונצחום קצצו בהונות ידיו ורגליו ותלאום בשערי ירושלים ואמרו פה שהיה מדבר בגאוה וידים שהיו מניפות על ירושלים תעשה בהם נקמה,מאי טוריינוס אמרו כשבקש טוריינוס להרוג את לולינוס ופפוס אחיו בלודקיא אמר להם אם מעמו של חנניה מישאל ועזריה אתם יבא אלהיכם ויציל אתכם מידי כדרך שהציל את חנניה מישאל ועזריה מיד נבוכדנצר אמרו לו חנניה מישאל ועזריה צדיקים גמורין היו וראויין היו ליעשות להם נס ונבוכדנצר מלך הגון היה וראוי ליעשות נס על ידו,ואותו רשע הדיוט הוא ואינו ראוי ליעשות נס על ידו ואנו נתחייבנו כליה למקום ואם אין אתה הורגנו הרבה הורגים יש לו למקום והרבה דובין ואריות יש לו למקום בעולמו שפוגעין בנו והורגין אותנו אלא לא מסרנו הקדוש ברוך הוא בידך אלא שעתיד ליפרע דמינו מידך,אעפ"כ הרגן מיד אמרו לא זזו משם עד שבאו דיופלי מרומי ופצעו את מוחו בגיזרין:,אין גוזרין תענית על הצבור בתחלה בחמישי כו' אין גוזרין תענית בראשי חדשים כו': וכמה הויא התחלה רב אחא אמר שלש רבי אסי אמר אחת,אמר רב יהודה אמר רב זו דברי רבי מאיר שאמר משום רבן (שמעון בן) גמליאל אבל חכמים אומרים מתענה ומשלים דרש מר זוטרא משמיה דרב הונא הלכה מתענה ומשלים:, br br big strongהדרן עלך סדר תעניות כיצד /strong /big br br,מתני׳ big strongסדר /strong /big תעניות אלו האמור ברביעה ראשונה אבל צמחים ששנו מתריעין עליהן מיד וכן שפסקו גשמים בין גשם לגשם ארבעים יום מתריעין עליהן מפני שהיא מכת בצורת,ירדו לצמחין אבל לא ירדו לאילן לאילן ולא לצמחין לזה ולזה אבל לא לבורות לשיחין ולמערות מתריעין עליהן מיד וכן עיר שלא ירדו עליה גשמים דכתיב (עמוס ד, ז) והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגו' 18b. as the Sages decreed that in certain places one may read the Scroll of Esther on the eleventh, twelfth, or thirteenth of Adar, nevertheless, it is bpermitted to eulogize and faston these days. The Gemara clarifies: bWhendoes this ruling apply? bIf we saythat it applies to bthosein walled cities, who normally read the scroll on the bfifteenthof Adar bandyet this year bthey read it on the fourteenth,a day on which they normally are permitted to fast and eulogize, bbutthis cannot be the case, as bare they permittedto fast and eulogize at all on these days?, bBut isn’t it written in iMegillat Ta’anit /i: The day of the fourteenth ofAdar band the day of the fifteenth ofAdar bare the days of Purim, on which eulogizing is prohibited. And Rava said:Since these days are already mentioned in the Bible (Esther 9:18–19), it bis necessaryto state this ihalakhain iMegillat Ta’anit bonly to prohibitthose living bin thesewalled cities from fasting and eulogizing bon thisdate, the fourteenth, and those living bin thesenon-walled cities from fasting and eulogizing bon this date,the fifteenth.,The Gemara continues its explanation of the difficulty. bBut rather,the mishna must be referring to bthosewho normally read on the bfourteenthof Adar, bbut who readthe Scroll of Esther early, bon the thirteenth.However, it is already prohibited to fast on the thirteenth, as bit is Nicanor’s Day,which is a commemorative day in its own right. bBut rather,you will say that the mishna is referring to bthoseresidents of cities who normally read on bthe fourteenth, but who read itearly that year, bon the twelfth;however, the twelfth of Adar is also a commemorative day, as bit is Trajan’s Day. /b, bRather, isn’tthe mishna referring to a case bwhere they readthe Scroll of Esther bon the eleventhof Adar, bandnevertheless that mishna bteachesthat it is bpermitted to eulogize and faston this day, despite the fact that it is the day before Trajan’s Day? The opinion in this unattributed mishna is not in accordance with that of Rabbi Yosei, which means that there is a contradiction between the two statements of Rabbi Yoḥa.,The Gemara answers: bNo;the mishna is actually referring to bthosewho normally read bon the fourteenth, but who read itthat year bon the twelfthof Adar. bAndwith regard to bthat which you said,that bit is Trajan’s Day, Trajan’s Day itself was annulledand is no longer celebrated, bsince Shemaya and his brother Aḥiya were killed on thatday. We learn this bas inthe incident bwhen Rav Naḥman decreed a fast on the twelfthof Adar and bthe Sages said to him: It is Trajan’s Day. He said to them: Trajan’s Day itself was annulled, since Shemaya and his brother Aḥiya were killed on thatday.,The Gemara asks: bAnd let him derivethat fasting on the twelfth is prohibited in any case, bas it is the day before Nicanor’sDay. bRav Ashi said: Nowthat with regard to Trajan’s Day bitself, they annulled it, will wethen barise and issue a decreenot to fast on this date bdue tothe following day, bNicanor’sDay?,In relation to the above, the Gemara inquires: bWhat isthe origin of bNicanor’sDay band what isthe origin of bTrajan’sDay? bAs it is taughtin a ibaraita /i: bNicanor was one of the generals [ iiparkhei /i]in the bGreekarmy, band each and every day he would wave his hand over Judea and Jerusalem and say: When willthis city bfall into my hands, and I shall trample it? And when the Hasmonean monarchy overcamethe Greeks band emerged victorious over them,they killed Nicanor in battle, bcut off his thumbs and big toes, and hung them on the gates of Jerusalem, saying: The mouth that spoke with pride, and the hands that waved over Jerusalem, may vengeance be taken against them.This occurred on the thirteenth of Adar., bWhat isthe origin of bTrajan’sDay? bThey saidin explanation: bWhen Trajan sought to killthe important leaders bLuleyanus and his brother Pappas in Laodicea, he said to them: If you are from the nation of Haiah, Mishael, and Azariah, let your God come and save you from my hand, just as He saved Haiah, Mishael, and Azariah from the hand of Nebuchadnezzar.Luleyanus and Pappas bsaid to him: Haiah, Mishael, and Azariah were full-fledged righteouspeople, band they were worthy that a miracleshould be bperformed for them, and Nebuchadnezzar was a legitimate kingwho rose to power through his merit, band it is fitting that a miraclebe performed bthrough him. /b, bBut this wickedman, Trajan, bis a commoner,not a real king, band it is not fitting that a miraclebe performed bthrough him.Luleyanus and Pappas continued: bAndwe are not wholly righteous, band have been condemned to destruction by the Omnipresentfor our sins. bAnd if you do not kill us, the Omnipresent has many other executioners. Andif men do not kill us, bthe Omnipresent has many bears and lions in His world thatcan bhurt us and kill us. Instead, the Holy One, Blessed be He, placed us into your hands only so that He will avenge our blood in the future. /b, bEven so,Trajan remained unmoved by their response and bkilled them immediately. It is saidthat bthey had not moved fromthe place of execution bwhen two officials [ idiyoflei /i] arrived from Romewith permission to remove Trajan from power, band they split his skull with clubs.This was viewed as an act of divine retribution and was established as a commemorative day.,§ The mishna taught: bOne may not decree a fast on the community starting on a Thursday,so as not to cause prices to rise. Furthermore, bone may not decree a fast on New Moons,on Hanukkah, or on Purim. However, if one began a set of fasts, one does not interrupt the sequence for these days. The Gemara asks: bAnd how manyfasts bareconsidered ba beginning? Rav Aḥa said:If one fasted bthreefasts before the festive day. bRabbi Asi said:Even if one fasted bonefast before it., bRav Yehuda saidthat bRav said: This ihalakhaof the mishna that a fast that occurs on a festival is not observed, bis the statement of Rabbi Meir, who saidit bin the name of Rabban Gamliel. However, the Rabbis say:If a communal fast occurs on one of these days, one must bfast and completethe fast until nightfall. bMar Zutra taught in the name of Rav Huna:The practical ihalakha /iis in accordance with the opinion of the Rabbis, that one bfasts and completeshis fast until nightfall.,, strongMISHNA: /strong bThe order of these fastsof increasing severity, as explained in Chapter One, bis statedonly bina case when bthe first rainfallhas not materialized. bHowever,if there is bvegetation thatgrew and its appearance bchangeddue to disease, the court does not wait at all; bthey cry out about it immediately. And likewise, if rain ceasedfor a period of bforty daysbetween bone rainfall and another, they cry out about it because it is a plague of drought. /b,If sufficient rain bfell for the vegetation but notenough bfell for the trees;or if it was enough bfor the trees but not for the vegetation;or if sufficient rain fell bfor both this and that,i.e., vegetation and trees, bbut notenough btofill the bcisterns, ditches, and caveswith water to last the summer, bthey cry out about it immediately. And likewise,if there is a particular bcity upon which it did not rain,while the surrounding area did receive rain, this is considered a divine curse, bas it is written: “And I caused it to rain upon one city, but caused it not to rain upon another city; one piece was rained upon,and the portion upon which it did not rain withered” (Amos 4:7).

Subjects of this text:

subject	book bibliographic info
4 ezra	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 133
abegg m. et al.	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 72
abraham, sons of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
abraham, two wives of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
abraham	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
actualization	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
allegory/allegorical, and pesher	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
allegory/allegorical, in the dead sea scrolls	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
allegory/allegorical, of hagar/sarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
apocalypse of baruch	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 133
apocalypticism	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
apostates/apostasy	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
baumgarten, j. m.	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132
calendar, of therapeutae	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 15
canon, old testament	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 72
christianity, early	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 64
commandment/commandments	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53
contemporization	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
court, of seventy-one (great sanhedrin)	Schiffman, Testimony and the Penal Code (1983) 180
courts, students at	Schiffman, Testimony and the Penal Code (1983) 180
dead sea scrolls, access to; dating of	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53
dead sea scrolls, divine inspiration as source of halakhah	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 42
dead sea scrolls	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
deuteronomy, as re-written law	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
divine origins of halakhic law	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 42
divine revelation, as source of authority	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 42
eliezer, rabbi	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
endtime	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
enoch literature, its motivation	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 47
esotericism, exegesis as legacy of	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
essenes, proto-essenes	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 47
exile/exilic	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54
figure	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
food ration	Schiffman, Testimony and the Penal Code (1983) 180
gilat, yitzhak	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
hagar	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
halakhah, divine versus human authority in	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 42
halakhah, old versus new traditions of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
halakhah, subjects susceptible to change in	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
halakhah/halakhot, and aggadah; law and narrative	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 233
hidden commandments, revelation of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 42
hillel, school (house) of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
identity	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
initiation ceremony, process	Schiffman, Testimony and the Penal Code (1983) 180
interpretation, biblical	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64
intertextuality and intertext, literal	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
israel, nan	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 233
jerusalem, vs. sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
jerusalem, zion	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
jerusalem	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53
jesus—see also christianity	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 64
josephus, jubilees, book of	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132
joshua	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
laity, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64
law, at qumran	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
law, biblical/rabbinic—see also, halakhah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 64, 233
law, mosaic	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
leiman s.z.	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 72
literal sense	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
mashqeh, liquid food	Schiffman, Testimony and the Penal Code (1983) 180
mediatory figures	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
mesopotamia, science	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
metaphor	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
metso, sariano	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132
midrash-pesher	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
milgrom, jacob	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132
moses, angel	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
moses, art	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
moses, divine	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
moses, qumran	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
moses	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
moshav ha-rabbim	Schiffman, Testimony and the Penal Code (1983) 180
najman, hindy	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132
new testament—see also, christianity	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 64
noªam, vered	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
offender	Schiffman, Testimony and the Penal Code (1983) 180
orthography, masoretic, qumran	Schiffman, Testimony and the Penal Code (1983) 180
particularism	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
penal code of the manual of discipline	Schiffman, Testimony and the Penal Code (1983) 180
pesher	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64, 233
priesthood, priests	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
priests/priesthood	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64, 233
pseudonymity, motives for	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 47
punishment, penalty	Schiffman, Testimony and the Penal Code (1983) 180
purification ritual, ritual bath	Schiffman, Testimony and the Penal Code (1983) 180
purity and impurity, ritual purity	Schiffman, Testimony and the Penal Code (1983) 180
qumran, deuteronomy	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
qumran, moses	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
qumran/qumran community	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64
qumran	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
qumran and esoteric and exoteric wisdom, and universalism and particularism	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
qumran and esoteric and exoteric wisdom	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
qumran texts, concealment and revelation	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
qumran texts, conceptions of law and tradition	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
qumran texts, damascus document	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
rabbinic literature, human exegetical activity in	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 42
rabbis, rabbinic literature	Schiffman, Testimony and the Penal Code (1983) 180
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54, 64
revelation of dual tora, and esotericism, at qumran	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
sages, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 54
schnabel, eckhard, j.	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
science	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
scribal error, traditions and practices, qumran	Schiffman, Testimony and the Penal Code (1983) 180
scribal error	Schiffman, Testimony and the Penal Code (1983) 180
second temple, destruction of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
second temple period, old halakhah stemming from time of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
second temple period	Hayes, The Literature of the Sages: A Re-Visioning (2022) 76
sect, new member of	Schiffman, Testimony and the Penal Code (1983) 180
sectarian/sectarianism	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64
shammai, school (house) of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
shemesh, aharon	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
shemitah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
sinai, mount	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 64
sinai, qumran literature	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
sinai, relativization of	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
song of the well	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
stern s.	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 15
study sessions	Schiffman, Testimony and the Penal Code (1983) 180
synagogue, zion/jerusalem	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 83
tannaim, tannaitic law, judaism, period	Schiffman, Testimony and the Penal Code (1983) 180
teacher of righteousness	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64
temple scroll, its character and purpose	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 72
theoretical approaches, developmental model	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
theoretical approaches, explanation of	Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 4
therapeutae	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 15
torah, as a well	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 119
torah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 53, 54, 64
universalism	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
water, drinking	Schiffman, Testimony and the Penal Code (1983) 180
well	Schiffman, Testimony and the Penal Code (1983) 180
wisdom, at qumran	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132, 133
wisdom, esoteric and exoteric'	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 132
wisdom, esoteric and exoteric	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 133
yadin y.	Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 72