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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 51.20


nanDo good in Thy favour unto Zion; build Thou the walls of Jerusalem.


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

5 results
1. Hebrew Bible, Song of Songs, 8.6-8.8, 8.11-8.13 (9th cent. BCE - 3rd cent. BCE)

8.6. שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.7. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃ 8.8. אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃ 8.11. כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃ 8.12. כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃ 8.13. הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃ 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.7. Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? 8.11. Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’
2. Hebrew Bible, Deuteronomy, 11.13-11.21 (9th cent. BCE - 3rd cent. BCE)

11.13. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14. וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15. וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16. הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17. וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 11.21. לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃ 11.13. And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul," 11.14. that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil." 11.15. And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied." 11.16. Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;" 11.17. and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you." 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes." 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 11.20. And thou shalt write them upon the door-posts of thy house, and upon thy gates;" 11.21. that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth."
3. Hebrew Bible, Leviticus, 6.2 (9th cent. BCE - 3rd cent. BCE)

6.2. צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃ 6.2. כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃ 6.2. Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby."
4. Hebrew Bible, Psalms, 12.6, 51.9, 51.17-51.19, 51.21, 69.36, 72.7, 92.14, 128.6, 147.14 (9th cent. BCE - 3rd cent. BCE)

12.6. מִשֹּׁד עֲנִיִּים מֵאַנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר יְהוָה אָשִׁית בְּיֵשַׁע יָפִיחַ לוֹ׃ 51.9. תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃ 51.17. אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃ 51.18. כִּי לֹא־תַחְפֹּץ זֶבַח וְאֶתֵּנָה עוֹלָה לֹא תִרְצֶה׃ 51.19. זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב־נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה׃ 51.21. אָז תַּחְפֹּץ זִבְחֵי־צֶדֶק עוֹלָה וְכָלִיל אָז יַעֲלוּ עַל־מִזְבַּחֲךָ פָרִים׃ 69.36. כִּי אֱלֹהִים יוֹשִׁיעַ צִיּוֹן וְיִבְנֶה עָרֵי יְהוּדָה וְיָשְׁבוּ שָׁם וִירֵשׁוּהָ׃ 72.7. יִפְרַח־בְּיָמָיו צַדִּיק וְרֹב שָׁלוֹם עַד־בְּלִי יָרֵחַ׃ 92.14. שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃ 128.6. וּרְאֵה־בָנִים לְבָנֶיךָ שָׁלוֹם עַל־יִשְׂרָאֵל׃ 147.14. הַשָּׂם־גְּבוּלֵךְ שָׁלוֹם חֵלֶב חִטִּים יַשְׂבִּיעֵךְ׃ 12.6. 'For the oppression of the poor, for the sighing of the needy, Now will I arise', saith the LORD; 'I will set him in safety at whom they puff.' ." 51.9. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." 51.17. O Lord, open Thou my lips; and my mouth shall declare Thy praise." 51.18. For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering." 51.19. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise." 51.21. Then wilt Thou delight in the sacrifices of righteousness, in burnt-offering and whole offering; Then will they offer bullocks upon Thine altar." 69.36. For God will save Zion, and build the cities of Judah; And they shall abide there, and have it in possession." 72.7. In his days let the righteous flourish, and abundance of peace, till the moon be no more." 92.14. Planted in the house of the LORD, They shall flourish in the courts of our God." 128.6. And see thy children's children. Peace be upon Israel!" 147.14. He maketh thy borders peace; He giveth thee in plenty the fat of wheat."
5. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)

60a. חזינא ליה אזל אוקמיה להדי יומא בתקופת תמוז א"ל איסתכל ביה א"ל לא מצינא א"ל יומא דחד משמשי דקיימי קמי דקודשא בריך הוא אמרת לא מצינא לאיסתכלא ביה שכינה לא כל שכן,אמר ליה קיסר לרבי יהושע בן חנניה בעינא דאיצבית ליה נהמא לאלהיכו אמר ליה לא מצית אמאי נפישי חילוותיה א"ל איברא אמר ליה פוק צבית לגידא דרביתא דרויחא עלמא טרח שיתא ירחי קייטא אתא זיקא כנשיה לימא,טרח שיתא ירחי דסיתוא אתא מיטרא טבעיה בימא א"ל מאי האי אמר ליה הני כנושאי זלוחאי דאתו קמיה א"ל אי הכי לא מצינא,א"ל בת קיסר לר' יהושע בן חנניה אלהיכון נגרא הוא דכתיב (תהלים קד, ג) המקרה במים עליותיו אימא ליה דנעביד לי חדא מסתוריתא אמר לחיי בעא רחמי עלה ואינגעה אותבה בשוקא דרומי ויהבי לה מסתוריתא דהוו נהיגי דכל דמנגע ברומי יהבו ליה מסתוריתא ויתיב בשוקא וסתר דוללי כי היכי דליחזו אינשי וליבעי רחמי עליה,יומא חד הוה קא חליף התם הות יתבא וסתרה דוללי בשוקא דרומאי אמר לה שפירתא מסתוריתא דיהב ליך אלהי אמרה ליה אימא ליה לאלהיך לשקול מאי דיהב לי אמר לה אלהא דידן מיהב יהיב משקל לא שקיל,אמר רב יהודה שור כרסתן ופרסתן רב רישיה ורב גנובתיה וחילופא בחמרא למאי נפקא מינה למקח וממכר,ואמר רב יהודה שור שהקריב אדם הראשון קרן אחת היתה לו במצחו שנאמר (תהלים סט, לב) ותיטב לה' משור פר מקרין מפריס מקרין תרתי משמע אמר רב נחמן מקרן כתיב,ואמר רב יהודה שור שהקריב אדם הראשון קרניו קודמות לפרסותיו שנאמר ותיטב לה' משור פר מקרין מפריס מקרין ברישא והדר מפריס,מסייע ליה לר' יהושע בן לוי דאמר ריב"ל כל מעשה בראשית בקומתן נבראו בדעתן נבראו בצביונם נבראו שנאמר (בראשית ב, א) ויכולו השמים והארץ וכל צבאם אל תקרי צבאם אלא צביונם,דרש רבי חנינא בר פפא (תהלים קד, לא) יהי כבוד ה' לעולם ישמח ה' במעשיו פסוק זה שר העולם אמרו בשעה שאמר הקב"ה (בראשית א, יב) למינהו באילנות נשאו דשאים קל וחומר בעצמן,אם רצונו של הקב"ה בערבוביא למה אמר למינהו באילנות ועוד ק"ו ומה אילנות שאין דרכן לצאת בערבוביא אמר הקב"ה למינהו אנו עאכ"ו,מיד כל אחד ואחד יצא למינו פתח שר העולם ואמר יהי כבוד ה' לעולם ישמח ה' במעשיו,בעי רבינא הרכיב שני דשאים זה על גב זה 60a. bIwish to bsee Him.Rabbi Yehoshua bwent and stoodthe emperor bfacing the sun in the season of Tammuz,i.e., summer. Rabbi Yehoshua bsaid to him: Look at it.The emperor bsaid to him: I cannot.Rabbi Yehoshua bsaid to him:Now, if with regard to bthe sun, which isonly bone of the servants that stand before the Holy One, Blessed be He, you say: I cannot look at it,is it bnot all the more sowith regard to bthe Divine Presence? /b,§ The Gemara recounts: bTheRoman bemperor said to Rabbi Yehoshua ben Ḥaya: I desire to arrange bread,i.e., a meal, bfor your God.Rabbi Yehoshua bsaid to him: You cannot.The emperor asked him: bWhy?Rabbi Yehoshua said to him: bHis hosts are too great.The emperor bsaid to him: Truly,I wish to do it. Rabbi Yehoshua bsaid to him: Go out and arrangea meal bon the shore of the greatsea b[ idirvita /i], where there is a wideopen bspace.The emperor bworkedall bthe six months of summerto accomplish this. bA wind came and swept itall binto the sea. /b,The emperor bworkedto arrange another meal all bthe six months of winter. Rain came and sank itall bin the sea.The emperor bsaid toRabbi Yehoshua: bWhat is this?Rabbi Yehoshua bsaid to him: These areonly the bsweepersand floor bwashers that wait on Him,and they alone have eaten everything. The emperor bsaid to him: If so, I cannotarrange a meal before Him.,§ The Gemara recounts: bThe daughter of theRoman bemperor said to Rabbi Yehoshua ben Ḥaya: Your God is a carpenter, as it is written: “Who lays the beams of His upper chambers in the waters”(Psalms 104:3). bTell Him to make for me a distaff,a simple tool used in spinning. Rabbi Yehoshua ben Ḥaya bsaid: Very well. He prayed for mercy for her and she was strickenwith leprosy. bShe sat in the Roman market, and they gave her a distaff, since it was their customto bgive a distaff to anyone strickenwith leprosy bin Rome, andthe leper would bsit in the market and untangle bunchesof wool, bso that people would see and pray for mercy on him. /b, bOne dayRabbi Yehoshua ben Ḥaya bwas passing there,and he saw that bshe was sitting and untangling bunchesof wool bin the Roman market.Rabbi Yehoshua ben Ḥaya bsaid to her: Is the distaff my God gave you pleasing? She said to him: Tell your God to takeback bwhat He has given me.Rabbi Yehoshua ben Ḥaya bsaid to her: Our God gives,but bdoes not take. /b,§ bRav Yehuda says: A bullhas a large bpaunch andlarge bhooves. Its head is large, and its tail is large. And the oppositeis true bfor a donkey.The Gemara explains: bWhat is thepractical bdifferencethat results from such a statement? It is relevant bforpurposes of bbuying and selling.One who agrees to sell a bull must provide the buyer with one that fits this description, and the opposite for a donkey., bAnd Rav Yehuda says:The bbull that Adam, the firstman, bsacrificedas a thanks offering for his life being spared bhad a single horn on its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns [ imakrin /i] and hoofs”(Psalms 69:32). The Gemara comments: On the contrary, the word imakrinindicates twohorns. bRav Naḥman said:Although it is vocalized in the plural, imakranis writtenin the verse, without the letter iyod /i, to indicate that it had only a single horn., bAnd Rav Yehuda says:With regard to bthe bull that Adam, the firstman, bsacrificed, its horns preceded its hooves.It was not born of a cow, but rose fully formed out of the earth such that its head emerged first, bas it is stated: “And it shall please the Lord better than a bullock that has horns and hoofs.”The phrase b“has horns”comes bfirst, andonly bafterwardthe word b“hoofs.” /b,And this bsupportsthe statement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: Allitems created during the bacts of Creation were created with theirfull bstature,immediately fit to bear fruit; bthey were created with theirfull mental bcapacities; they were created with theirfull bform. As it is stated: “And the heaven and the earth were finished, and all the host of them”(Genesis 2:1). bDo not readit as: b“The host of them [ itzeva’am /i]”; rather,read it as: bTheir form [ itzivyonam /i]. /b,§ bRabbi Ḥanina bar Pappa taught: “May the glory of the Lord endure forever; let the Lord rejoice in His works”(Psalms 104:31). bThis verse was stated by the minister of the world,i.e., the angel charged with overseeing the world. bWhen the Holy One, Blessed be He, said:“Let the earth put forth grass, herb yielding seed, and fruit tree bearing fruit bafter its kind”(Genesis 1:11), bthe grasses drew an ia fortiori /iinference bwith regard to themselves. /b,They reasoned: bIf the Holy One, Blessed be He, wishesthe bmixingof species, bwhy did he say: After its kind, with regard to the trees? And furthermore,let us draw ban ia fortiori /iinference: bIfwith regard to btrees, which do not naturally grow mixed,as they are large and distinct from one another, bthe Holy One, Blessed be He, said: “After its kind,” all the more sowith regard to bus,since grass naturally grows mixed., bImmediately, everykind of grass bemerged after its kind,as it is stated: “And the earth brought forth grass, herb yielding seed after its kind” (Genesis 1:12). bThe minister of the world beganto speak band said: “May the glory of the Lord endure forever; let the Lord rejoice in His works,”who do His will even when not explicitly instructed.,With regard to the above description, bRavina raises a dilemma:If one bgrafted twospecies of bgrass onto one another,as is done with trees


Subjects of this text:

subject book bibliographic info
abraham Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
adam Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
adultery Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
atonement, day of Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
avishai Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
bathsheba Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
christ Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
cyrus Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
david, as prophet Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
david/davidic Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
diaspora Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
galilee Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
hatikvah Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 318
heman Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
horus, identity Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
israel/israelite Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
jerusalem, rebuilding of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
jerusalem Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317
kook, rav Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317
korah Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
law Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
liturgy Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317, 318
melchizedek Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
midrash/midrashim/midrashic Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
moses Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
murder Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
nathan Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
nehemiah Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
non-jewess Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 318
philo of alexandria Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
philosophy, neo-pythagorian Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
prayer, and sacrifice Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
prayer Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
prayerbook Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317, 318
prophecy Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
pythagoreans Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
pythagorian Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
reform judaism Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317, 318
resurrection Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317
sabbath Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317
sacrifice, blood Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
sacrifice Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317
saul, king of israel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
shechemites Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
shema Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 317
shivata shir ha-shirim (yannai) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
shoah Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 318
solomon Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171
spiritualization' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 202
tamid Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
tefillah, and tamid Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
tefillah, civic prayer for jerusalem Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
tefillah, date Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
tefillah, petitions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
tefillah, recensions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
temple, daily prayer service Bickerman and Tropper, Studies in Jewish and Christian History (2007) 584
uriah the hittite Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 465
vineyard Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
yehuda, rabbi Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 171