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Tiresias: The Ancient Mediterranean Religions Source Database



7309
Juvenal, Satires, 3.10-3.16
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25 results
1. Hebrew Bible, Deuteronomy, 4.5-4.8, 15.11 (9th cent. BCE - 3rd cent. BCE)

4.5. רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי יְהוָה אֱלֹהָי לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים שָׁמָּה לְרִשְׁתָּהּ׃ 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 4.7. כִּי מִי־גוֹי גָּדוֹל אֲשֶׁר־לוֹ אֱלֹהִים קְרֹבִים אֵלָיו כַּיהוָה אֱלֹהֵינוּ בְּכָּל־קָרְאֵנוּ אֵלָיו׃ 4.8. וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃ 15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 4.5. Behold, I have taught you statutes and ordices, even as the LORD my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it." 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 4.7. For what great nation is there, that hath God so nigh unto them, as the LORD our God is whensoever we call upon Him?" 4.8. And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day?" 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’"
2. Hebrew Bible, Exodus, 9.29 (9th cent. BCE - 3rd cent. BCE)

9.29. וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת־הָעִיר אֶפְרֹשׂ אֶת־כַּפַּי אֶל־יְהוָה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה־עוֹד לְמַעַן תֵּדַע כִּי לַיהוָה הָאָרֶץ׃ 9.29. And Moses said unto him: ‘As soon as I am gone out of the city, I will spread forth my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD’s."
3. Hebrew Bible, Genesis, 45.5 (9th cent. BCE - 3rd cent. BCE)

45.5. וְעַתָּה אַל־תֵּעָצְבוּ וְאַל־יִחַר בְּעֵינֵיכֶם כִּי־מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם׃ 45.5. And now be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life."
4. Cicero, Pro Flacco, 28.69 (2nd cent. BCE - 1st cent. BCE)

5. Cleomedes, On The Circular Motions of The Celestial Bodies, 2.1.91 (1st cent. BCE

6. Horace, Sermones, 1.4.139-1.4.143 (1st cent. BCE - 1st cent. BCE)

7. Livy, History, 1.19 (1st cent. BCE - 1st cent. BCE)

8. Philo of Alexandria, Against Flaccus, 55 (1st cent. BCE - 1st cent. CE)

55. So when the people had received this license, what did they do? There are five districts in the city, named after the first five letters of the written alphabet, of these two are called the quarters of the Jews, because the chief portion of the Jews lives in them. There are also a few scattered Jews, but only a very few, living in some of the other districts. What then did they do? They drove the Jews entirely out of four quarters, and crammed them all into a very small portion of one;
9. Philo of Alexandria, On The Embassy To Gaius, 155, 132 (1st cent. BCE - 1st cent. CE)

132. But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel.
10. Vergil, Aeneis, 6.847-6.852 (1st cent. BCE - 1st cent. BCE)

6.847. Lo! on the left and right at feast reclined 6.848. Are other blessed souls, whose chorus sings 6.849. Victorious paeans on the fragrant air 6.850. of laurel groves; and hence to earth outpours 6.851. Eridanus, through forests rolling free. 6.852. Here dwell the brave who for their native land
11. Josephus Flavius, Jewish Antiquities, 14.258 (1st cent. CE - 1st cent. CE)

14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.”
12. Josephus Flavius, Jewish War, 2.488 (1st cent. CE - 1st cent. CE)

2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews.
13. Josephus Flavius, Against Apion, 2.33-2.37 (1st cent. CE - 1st cent. CE)

2.33. 4. But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews. “They came (says he) out of Syria, and inhabited near the tempestuous sea, and were in the neighborhood of the dashing of the waves.” 2.34. Now, if the place of habitation includes any thing that is reproachful, this man reproaches not his own real country [Egypt], but what he pretends to be his own country, Alexandria; for all are agreed in this, that the part of that city which is near the sea is the best part of all for habitation. 2.35. Now, if the Jews gained that part of the city by force, and have kept it hitherto without impeachment, this is a mark of their valor: but in reality it was Alexander himself that gave them that place for their habitation, when they obtained equal privileges there with the Macedonians. 2.36. Nor can I devise what Apion would have said, had their habitation been at Necropolis, and not been fixed hard by the royal palace [as it is]; nor had their nation had the denomination of Macedonians given them till this very day [as they have]. 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant;
14. Juvenal, Satires, 3.1, 3.7-3.9, 3.11-3.18, 3.296, 6.542-6.547, 8.160-8.161 (1st cent. CE - 2nd cent. CE)

15. Martial, Epigrams, 12.8, 12.57, 12.57.13 (1st cent. CE - 2nd cent. CE)

16. Martial, Epigrams, 12.8, 12.57, 12.57.13 (1st cent. CE - 2nd cent. CE)

17. New Testament, Acts, 16 (1st cent. CE - 2nd cent. CE)

18. Petronius Arbiter, Satyricon, 33 (1st cent. CE - 1st cent. CE)

19. Petronius Arbiter, Satyricon, 33 (1st cent. CE - 1st cent. CE)

20. Pliny The Elder, Natural History, 31.24 (1st cent. CE - 1st cent. CE)

21. Seneca The Younger, De Clementia, 2.6 (1st cent. CE - 1st cent. CE)

22. Tacitus, Histories, 2.4.3, 5.5.3 (1st cent. CE - 2nd cent. CE)

23. Tertullian, To The Heathen, 13 (2nd cent. CE - 3rd cent. CE)

24. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

11a. כ"ו דכתיב (בראשית יד, ד) שתים עשרה שנה עבדו את כדרלעומר ושלש עשרה שנה מרדו ובארבע עשרה שנה וגו':,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב כל עיר שגגותיה גבוהין מבית הכנסת לסוף חרבה שנאמר (עזרא ט, ט) לרומם את בית אלהינו ולהעמיד את חרבותיו וה"מ בבתים אבל בקשקושי ואברורי לית לן בה אמר רב אשי אנא עבדי למתא מחסיא דלא חרבה והא חרבה מאותו עון לא חרבה:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב תחת ישמעאל ולא תחת נכרי תחת נכרי ולא תחת חבר תחת חבר ולא תחת תלמיד חכם תחת ת"ח ולא תחת יתום ואלמנה:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב כל חולי ולא חולי מעים כל כאב ולא כאב לב כל מיחוש ולא מיחוש ראש כל רעה ולא אשה רעה:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב אם יהיו כל הימים דיו ואגמים קולמוסים ושמים יריעות וכל בני אדם לבלרין אין מספיקים לכתוב חללה של רשות מאי קראה אמר רב משרשיא (משלי כה, ג) שמים לרום וארץ לעומק ולב מלכים אין חקר:,ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב יפה תענית לחלום כאש לנעורת אמר רב חסדא ובו ביום ואמר רב יוסף אפי' בשבת,רבי יהושע בריה דרב אידי איקלע לבי רב אשי עבדי ליה עיגלא תילתא אמרו ליה לטעום מר מידי אמר להו בתענית יתיבנא אמרו ליה ולא סבר ליה מר להא דרב יהודה דאמר רב יהודה לוה אדם תעניתו ופורע א"ל תענית חלום הוא ואמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב יפה תענית לחלום כאש לנעורת ואמר רב חסדא ובו ביום ואמר רב יוסף אפי' בשבת:,ואם התחילו אין מפסיקין מפסיקין לק"ש: הא תנא ליה רישא אין מפסיקין סיפא אתאן לדברי תורה דתניא חברים שהיו עוסקין בתורה מפסיקין לק"ש ואין מפסיקין לתפלה א"ר יוחנן לא שנו אלא כגון ר"ש בן יוחי וחביריו שתורתן אומנותן אבל כגון אנו מפסיקין לק"ש ולתפלה,והתניא כשם שאין מפסיקין לתפלה כך אין מפסיקין לק"ש כי תני ההיא בעיבור שנה דאמר רב אדא בר אהבה וכן תנו סבי דהגרוניא אמר רבי אלעזר בר צדוק כשהיינו עוסקין בעיבור השנה ביבנה לא היינו מפסיקין לא לקריאת שמע ולא לתפלה:, big strongמתני׳ /strong /big לא יצא החייט במחטו סמוך לחשכה שמא ישכח ויצא ולא הלבלר בקולמוסו ולא יפלה את כליו ולא יקרא לאור הנר באמת אמרו החזן רואה היכן תינוקות קוראין אבל הוא לא יקרא כיוצא בו לא יאכל הזב עם הזבה מפני הרגל עבירה:, big strongגמ׳ /strong /big תנן התם לא יעמוד אדם ברה"י וישתה ברה"ר בר"ה וישתה ברה"י אבל אם הכניס ראשו ורובו למקום שהוא שותה מותר 11a. during which they committed their sins was altogether btwenty-sixyears, as it is written: b“Twelve years they served Chedorlaomer and thirteen years they rebelled, and in the fourteenth yearChedorlaomer came” (Genesis 14:4–5). The twelve years plus the fourteen years during which they were enslaved were not years of tranquility, leaving only twenty-six tranquil years when they were sinful., bAnd Rava bar Meḥasseya saidthat bRav Ḥama bar Gurya saidthat bRav said /b: bAny city whose roofs are higher than the synagoguewill bultimately be destroyedbecause of the contempt shown the synagogue. Allusion to this is from that bwhich is stated: “To uplift the house of our God and restore its ruins”(Ezra 9:9). The house that is devoted to God needs to be elevated above the other houses of the city. The Gemara adds: bAnd this applies only to the height of the housesthemselves. bHowever,if bthe poles [ ikashkushei /i] and the towers [ iabrurei /i]that extend from the house are higher than the synagogue, bwe have noproblem bwith it. Rav Ashi said: I causedthe city of bMata Meḥasseya to not be destroyedby building the synagogue higher than the other houses. The Gemara asks: bWasn’tMata Meḥasseya ultimately bdestroyed?The Gemara answers: bIt was not destroyed because of that sin;other sins caused its destruction., bAnd Rava bar Meḥasseya saidthat bRav Ḥama bar Gurya saidthat bRav said:It is preferable to be bunderthe yoke of bIshmael and not underthe yoke of ba stranger,the Romans; bunder a stranger and not under a iḤabar /i,a Persian Zoroastrian fire priest; bunder a iḤabarand not under a Torah scholar,as if one offends a Torah scholar who is greater than he, the scholar will be exacting with him and he will be punished at the hand of Heaven; bunder a Torah scholar and not under an orphan or a widow,as they are easily insulted and God promised to hear their cries and punish those who offend them., bAnd Rava bar Meḥasseya saidthat bRav Ḥama bar Gurya saidthat bRav said:It is preferable to suffer from banyextended billness and notfrom an bintestinal illness.Similarly, it is preferable to suffer bany pain,even if it is sharp and excruciating, band not heart pain; anyslight bache and not a headache; any evil and not an evil wife. /b, bAnd Rava bar Meḥasseya saidthat bRav Ḥama bar Gurya saidthat bRav said:Even bif all the seas would be ink, andthe reeds that grow near bswampswould be bquills, andthe bheavenswould be bparchmentupon which the words would be written, band all the peoplewould be bscribes;all of these bare insufficient to write theunquantifiable bspace ofgovernmental bauthority,i.e., all the considerations with which a government must concern itself and deal. bRav Mesharshiya said: What is the versethat alludes to this? b“The Heavens on High and the land to the depth and the heart of kings are unsearchable”(Proverbs 25:3)., bAnd Rava bar Meḥasseya saidthat bRav Ḥama bar Gurya saidthat bRav said: A fast is effective toneutralize babad bdream like fireburns bchaff. Rav Ḥisda said: Anda fast is effective specifically bon that daythat he dreamed. bAnd Rav Yosef said:One suffering from a bad dream that he dreamed is permitted to fast beven on Shabbat. /b,The Gemara relates: bRav Yehoshua, son of Rav Idi, happenedto come bto the house of Rav Ashi. They prepared a third-born calf,whose meat is high quality, bfor him. They said to him: Let the Master taste something. He said to them: I am sittingin the midst of ba fast. They said to him: And does the Master not holdin accordance with bthis ihalakhaof bRav Yehuda, as Rav Yehuda said: A person can borrow his fastand not fast on the day that he originally designated, band repay itby fasting on another day? You can postpone your fast to another day. bHe said to them: It is a fast for a dream. And Rava bar Meḥasseya saidthat bRav Ḥama bar Gurya saidthat bRav said: A fast is effective toneutralize babad bdream like fireburns bchaff. And Rav Ḥisda saidthat the fast is effective specifically bon that daythat he dreamed. bAnd Rav Yosef saidthat a person suffering due to a bad dream is permitted to fast beven on Shabbat. /b,We learned in the mishna that bif theyalready bbeganany one of the activities mentioned in the mishna bthey need not stopto recite the iAmidaprayer; however, bthey stop to recite iShema /i.The Gemara asks: bDidn’tthe bfirst clauseof the mishna already bteachthat they need not stop? Why does the mishna repeat it? The Gemara answers: In bthe latter clauseof the mishna, bwe came todiscuss bmatters of Torah.With regard to those engaged in Torah study, they need not stop for prayer, but they are required to stop to recite iShema /i. bAs it was taughtin a ibaraita /i: bTorah scholars, who were engaged in thestudy of bTorah, stoptheir Torah study bfor iShema /i, and they do not stop for prayer. Rabbi Yoḥa saida caveat to this statement: bThey only taughtthat they need not stop for prayer with regard bto the likes of Rabbi Shimon ben Yoḥai and his colleagues, whose Torah is their vocationand they never interrupt their Torah study. bHowever,for bthe likes of us,who also engage in other activities, bwe stopboth bfor iShema /iand bfor prayer. /b,With regard to the essence of the statement the Gemara asks: bDidn’t we learnin a different ibaraita /i: bJust as they do not stop for prayer, they do not stop for iShema /i?The Gemara answers: bWhen that ibaraita bwas taught,it was taught with regard to those engaged bin the intercalation of the year.Since their activity is crucial and all the Festivals of the year are determined through that activity, the Sages allowed them to continue and not stop to recite iShema /i. bAs Rav Adda bar Ahava said, and the Elders ofthe city of bHagronya also taughtthat bRabbi Elazar, son of Rabbi Tzadok, said: When we were engaged in the intercalation of the year in Yavne, we would stop neither for iShemanor for prayer. /b, strongMISHNA: /strong This mishna deals with various decrees, especially with regard to the ihalakhotof Shabbat, which were issued in order to distance a person from transgressions that he is liable to commit through habit and routine. The mishna said: bThe tailor may not go outwith bhis needle adjacent to nightfallon Shabbat eve, blest he forgetthat he is carrying the needle band go outwith it to the public domain even after Shabbat begins. bAnd,similarly, bthe scribe[ilavlar/b] may bnotgo out bwith his quill /b[ikulmos /i]for the same reason. bAndone bmay not shake his clotheson Shabbat to rid them of lice; bandone bmay not reada book bby candlelight,so that he will not come to adjust the wick of the lamp. However, bin truth they saidan established ihalakha /i: The battendant sees wherein the book the bchildrenunder his supervision are breadingin the Torah, even by candlelight on Shabbat. bHowever, hehimself bmay not read. Similarly,the Sages issued a similar decree with regard to other ihalakhot /i, as they said: bThe izavmay not eateven bwithhis wife bthe izava, /idespite the fact that they are both ritually impure, bbecause,by eating together, they will come to excessive intimacy and become baccustomed to sin. /b, strongGEMARA: /strong Among the ihalakhotconcerning decrees that were issued lest one come to commit a transgression, bwe learnedin a mishna bthere: A person may not stand in the private domain and drinkwater located bin the public domain,or vice versa, stand bin the public domain and drinkwater located in the bprivate domain,lest he transfer the vessel from which he is drinking the water to the place where he is standing and become liable to bring a sin-offering. bHowever, if he introduced his head and most of hisbody binto the placewhere the water bthat he is drinkingis located, there is no longer room for concern, and bit is permitted, /b
25. Anon., Genesis Rabbati, 45.8



Subjects of this text:

subject book bibliographic info
agrippesians, synagogue of Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
alexander severus (emperor) Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
alexandrian jewry Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
appian way Katzoff, On Jews in the Roman World: Collected Studies (2019) 254
augustesians, synagogue of Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
augustine Gruen, Rethinking the Other in Antiquity (2011) 183
augustus Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
babatha archive Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72
baiae Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 256
banquet Katzoff, On Jews in the Roman World: Collected Studies (2019) 259
bauli Katzoff, On Jews in the Roman World: Collected Studies (2019) 256
begging Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 259, 260, 263
brigands Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 261
britons Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
brundisium Katzoff, On Jews in the Roman World: Collected Studies (2019) 254
camenae Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 257, 259, 261
campania Katzoff, On Jews in the Roman World: Collected Studies (2019) 254
caricature, of jews by romans Gruen, Rethinking the Other in Antiquity (2011) 183
catacombs, inscriptions Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
charity supervisors Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 80
christian Katzoff, On Jews in the Roman World: Collected Studies (2019) 263
citizenship Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
cumae Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 256
custom Katzoff, On Jews in the Roman World: Collected Studies (2019) 262
customs, jewish Gruen, Rethinking the Other in Antiquity (2011) 183
decree Katzoff, On Jews in the Roman World: Collected Studies (2019) 262
egypt Katzoff, On Jews in the Roman World: Collected Studies (2019) 262
ethnicity Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
euergetism Katzoff, On Jews in the Roman World: Collected Studies (2019) 263
expulsions Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
food Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72
gauls Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
gentile Katzoff, On Jews in the Roman World: Collected Studies (2019) 262
gift Katzoff, On Jews in the Roman World: Collected Studies (2019) 258
greeks Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
hadrian Katzoff, On Jews in the Roman World: Collected Studies (2019) 261
hands Katzoff, On Jews in the Roman World: Collected Studies (2019) 258, 263
jerusalem Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 260
jews, beggars in rome Isaac, The invention of racism in classical antiquity (2004) 464, 465
jews, generally not described as wealthy merchants Isaac, The invention of racism in classical antiquity (2004) 465
jews, generally not regarded as slavish, but as rebellious Isaac, The invention of racism in classical antiquity (2004) 464
jews, said to be fraudulent Isaac, The invention of racism in classical antiquity (2004) 465
josephus Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72
julius caesar Katzoff, On Jews in the Roman World: Collected Studies (2019) 257
juvenal Katzoff, On Jews in the Roman World: Collected Studies (2019) 254, 255, 256, 259, 260, 261, 262, 263
land of israel Katzoff, On Jews in the Roman World: Collected Studies (2019) 258, 262
latin Katzoff, On Jews in the Roman World: Collected Studies (2019) 260, 262
latium Katzoff, On Jews in the Roman World: Collected Studies (2019) 254
lethargy, jewish Gruen, Rethinking the Other in Antiquity (2011) 183
livy Katzoff, On Jews in the Roman World: Collected Studies (2019) 258
location of synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
martial Gruen, Rethinking the Other in Antiquity (2011) 183; Katzoff, On Jews in the Roman World: Collected Studies (2019) 256, 260, 261
midrash, and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
migrant identity Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 209
moses Katzoff, On Jews in the Roman World: Collected Studies (2019) 258
nahal hever Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72, 80
numa Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 257, 258
partitions, monteverde Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
petronius arbiter Katzoff, On Jews in the Roman World: Collected Studies (2019) 259
porta capena Isaac, The invention of racism in classical antiquity (2004) 464; Katzoff, On Jews in the Roman World: Collected Studies (2019) 254, 255, 257, 261, 262, 263; Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
prayer, jewry, rome Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
primitive peoples\r\n, human sacrifice offered by Isaac, The invention of racism in classical antiquity (2004) 464
prochyta Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 256
proselytism, jewish' Gruen, Rethinking the Other in Antiquity (2011) 183
quppa, archaeological finds Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72
quppa, as basket Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72, 80
quppa, in greco-roman sources Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 80
quppa, institutionalization of Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 80
roads Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 261
roman law Katzoff, On Jews in the Roman World: Collected Studies (2019) 257, 258
rome, catacombs (jewish) Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
rome Katzoff, On Jews in the Roman World: Collected Studies (2019) 254, 255, 256, 257, 258, 259, 260, 261, 263; Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
rome and romans, and jewish customs Gruen, Rethinking the Other in Antiquity (2011) 183
sabbath Katzoff, On Jews in the Roman World: Collected Studies (2019) 259, 262
sabbath observance, jews and Gruen, Rethinking the Other in Antiquity (2011) 183
sardinia Isaac, The invention of racism in classical antiquity (2004) 464
sardis, jewish community Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
sardis synagogue, inscriptions Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
sardis synagogue, size Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
seneca Gruen, Rethinking the Other in Antiquity (2011) 183
servian wall Katzoff, On Jews in the Roman World: Collected Studies (2019) 254
severus, synagogues in rome Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
siburesians, synagogue of Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
sportula Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 80
subura Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 256, 257
synagogue Katzoff, On Jews in the Roman World: Collected Studies (2019) 257, 261, 262
synagogues, in rome Isaac, The invention of racism in classical antiquity (2004) 464, 465
syrophoenicians Isaac, The invention of racism in classical antiquity (2004) 464
tacitus, histories Gruen, Rethinking the Other in Antiquity (2011) 183
tacitus, on the jews Gruen, Rethinking the Other in Antiquity (2011) 183
tamhui, as dish Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 80
tiber (river) Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
trajan Katzoff, On Jews in the Roman World: Collected Studies (2019) 261
transport transition Tacoma, Models from the Past in Roman Culture: A World of Exempla (2016) 261
transtiberinum (trastevere) Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
trimalchio Katzoff, On Jews in the Roman World: Collected Studies (2019) 259
tripolitans, synagogue of Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
umbricius Katzoff, On Jews in the Roman World: Collected Studies (2019) 255, 256, 257, 261
vernaclesians, synagogue in rome Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
via appia Katzoff, On Jews in the Roman World: Collected Studies (2019) 254; Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
virgil Katzoff, On Jews in the Roman World: Collected Studies (2019) 258
volumnesians, synagogue in rome Levine, The Ancient Synagogue, The First Thousand Years (2005) 285
water Katzoff, On Jews in the Roman World: Collected Studies (2019) 262
week Katzoff, On Jews in the Roman World: Collected Studies (2019) 259
wheat Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72
wine Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 72