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Tiresias: The Ancient Mediterranean Religions Source Database



9048
Papyri, P.Yadin, 11
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Intertexts (texts cited often on the same page as the searched text):

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1. Hebrew Bible, Exodus, 20.7 (9th cent. BCE - 3rd cent. BCE)

20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain."
2. Mishnah, Bava Batra, 10.2 (1st cent. CE - 3rd cent. CE)

10.2. A simple document requires two witnesses; a sewn document requires three. If a simple document has only one witness, or a sewn document has only two, they are both invalid. If it was written in a debt document: “100 zuz which are 20 sela (=80”, he (the creditor) can claim only 20 sela; if [it was written] “100 zuz which are 30 sela (=120” he (the creditor) can claim only 100 zuz. [If there was written in a debt document] “Silver zuzim which are …”, and the rest was erased, [the creditor can claim] at least two zuzim. [If there was written in a debt document] “Silver selas which are …”, and the rest was erased, [the creditor can claim] at least two selas. [If there was written in a debt document] “Darics which are …”, and the rest was erased, [the creditor can claim] at least two darics. If at the top was written a “maneh (100” and at the bottom “200 zuz”, or “200 zuz” at the top and “maneh” at the bottom, everything goes according to the bottom amount. If so, why is the figure written at the top of the document? So that, if a letter of the lower figure was erased, they can learn from the upper figure."
3. Mishnah, Ketuvot, 5.1 (1st cent. CE - 3rd cent. CE)

5.1. Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so.After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex."
4. Pliny The Younger, Letters, 10.5 (2nd cent. CE - 2nd cent. CE)

10.5. To Trajan. Last year, Sir, when I was in serious ill-health and was in some danger of my life I called in an ointment-doctor {iatroliptes}, and I can only adequately repay him for the pains and interest he took in my case if you are kind enough to help me. Let me, therefore, entreat you to bestow on him the Roman citizenship, for he belongs to a foreign race and was manumitted by a foreign lady. His name is Harpocras, his patroness being Thermuthis, the daughter of Theon, but she has been dead for some years. I also beg you to give full Roman citizenship * to the freedwomen of Antonia Maximilla, a lady of great distinction, Hedia, and Antonia Harmeris. It is at the request of their patroness that I beg this favour.
5. Pliny The Younger, Letters, 10.5 (2nd cent. CE - 2nd cent. CE)

10.5. To Trajan. Last year, Sir, when I was in serious ill-health and was in some danger of my life I called in an ointment-doctor {iatroliptes}, and I can only adequately repay him for the pains and interest he took in my case if you are kind enough to help me. Let me, therefore, entreat you to bestow on him the Roman citizenship, for he belongs to a foreign race and was manumitted by a foreign lady. His name is Harpocras, his patroness being Thermuthis, the daughter of Theon, but she has been dead for some years. I also beg you to give full Roman citizenship * to the freedwomen of Antonia Maximilla, a lady of great distinction, Hedia, and Antonia Harmeris. It is at the request of their patroness that I beg this favour.
6. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא 23a. b“In their season”means bon Wednesday eves,i.e., Tuesday nights, band on Shabbat eves,i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., bAs we foundin bthe days of Shimon ben Shetaḥ that raininvariably bfell for them on Wednesday eves and on Shabbat eves, until wheat grewas big bas kidneys, and barleyas big bas olive pits, and lentils as golden dinars. And they tiedup some bofthese crops as ban example [ idugma /i] forfuture bgenerations, to conveyto them bhow muchdamage bsin causes, as it is stated:“The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. bYour iniquities have turned away these things, and your sins have withheld the good from you”(Jeremiah 5:24–25)., bAnd we likewise foundthat bin the days of Herodthat bthey were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. Andas rain would fall only at a time when it would not interfere with their labor, the nation bknewthat bthe work of Heavenwas being performed bby their hands. /b,§ The mishna taught: bAn incidentoccurred in bwhichthe people bsenta message bto Ḥoni HaMe’aggel.This event is related in greater detail in the following ibaraita /i. bThe Sages taught: Once, most ofthe month of bAdar had passed but rain hadstill bnot fallen. They sentthis message bto Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circlein the dust band stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower,and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni bsaid beforeGod: bMaster of the Universe, Your children have turned their faces toward me, as I am like a member of Your household.Therefore, bI take an oath by Your great name that I will not move from here until you have mercy upon Your childrenand answer their prayers for rain. bRain began to trickledown, but only in small droplets. bHis students said to him: Rabbi, we have seenthat byoucan perform great wonders, bbutthis quantity of rain is not enough to ensure that bwe will not die. It appears to us thata small amount of brain is falling onlyto enable you bto dissolve your oath,but it is not nearly enough to save us.,Ḥoni bsaidto God: bI did not ask for this, butfor brain tofill the bcisterns, ditches, and caves.Rain bbegan to fall furiously, until each and every dropwas as big bas the mouth of a barrel, and the Sages estimated that no drop was less than a ilog /iin size. bHis students said to him: Rabbi, we have seenthat byoucan call on God to perform miracles band we will not die,but now bit appears to us that rain is falling only to destroy the world. /b,Ḥoni again bsaid beforeGod: bI did not ask for thisharmful rain either, bbutfor brain of benevolence, blessing, and generosity.Subsequently, the rains bfell in their standard manner, until all of the peoplesought higher ground and bascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed thatthe rains bshould fall, so too, pray that they should stop. He said to them: This isthe tradition that bI received, that one does not pray over an excess of good. /b,Ḥoni continued: bNevertheless, bring me a bull.I will sacrifice it as ba thanks-offeringand pray at the same time. bThey brought him a bullfor ba thanks-offering. He placed his two hands on itshead band said beforeGod: bMaster of the Universe, Your nation Israel, whom You brought out of Egypt, cannotbear beither an excess of good or an excess of punishment. You grew angry with themand withheld rain, band they are unable to bearit. bYou bestowed upon themtoo much bgood, and they werealso bunable to bearit. bMay it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushroomsthat had sprouted in the strong rain., bShimon ben Shetaḥ relayed toḤoni HaMe’aggel: bIf you were not Ḥoni, I would have decreed ostracism upon you. For werethese byears like the years of Elijah, when the keys of rainwere entrusted bin Elijah’s hands,and he swore it would not rain, bwouldn’t the name of Heaven have been desecrated by youroath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., bHowever, what can I do to you, as you nag God and He does your bidding, like a son who nags his father andhis father bdoes his bidding. Andthe son bsays tohis father: bFather, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. Andhis father bgives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice”(Proverbs 23:25)., bThe Sages taught: Whatmessage did bthe members of the Chamber of the Hewn Stone,the Great Sanhedrin, bsend to Ḥoni HaMe’aggel?About you, the verse states: b“You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways.When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b“You shall also decree a matter”; you,Ḥoni, bdecree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminatedit bwith your prayer. /b, b“When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have deliveredan undeserving generation bthrough the clean work of your hands. /b,§ The Gemara relates another story about Ḥoni HaMe’aggel. bRabbi Yoḥa said: All the daysof the life bof that righteous man,Ḥoni, bhe was distressed overthe meaning of bthis verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream”(Psalms 126:1). bHe saidto himself: bIs therereally a person bwho can sleep and dream for seventy years?How is it possible to compare the seventy-year exile in Babylonia to a dream?, bOne day, he was walking along the roadwhen bhe saw a certain man planting a carob tree.Ḥoni bsaid to him: Thistree, bafter how many yearswill it bbearfruit? The man bsaid to him:It will not produce fruit buntil seventy yearshave passed. Ḥoni bsaid to him: Is it obvious to you that you will live seventy years,that you expect to benefit from this tree? bHe said to him: That manhimself bfound a worldfull bof carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b,Ḥoni bsat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gatheringcarobs from that tree. Ḥoni bsaid to him:Are byou the one who plantedthis tree? The man bsaid to him: I am his son’s son.Ḥoni bsaid to him:I can blearn from this that Ihave bslept for seventy years,and indeed bhe saw that his donkey had sired several herdsduring those many years.,Ḥoni bwent home and said tothe members of the household: bIs the son of Ḥoni HaMe’aggel alive? They said to him: His son is nolonger with us, but bhis son’s son isalive. bHe said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall,where he bheard the Sages sayabout one scholar: bHis ihalakhotare as enlighteningand as clear bas in the years of Ḥoni HaMe’aggel, for whenḤoni HaMe’aggel bwould enter the study hall he would resolve for the Sages any difficulty they had.Ḥoni bsaid to them: I am he, but they did not believe him and did not pay him proper respect.Ḥoni bbecame very upset, prayed for mercy, and died. Rava said: Thisexplains the folk saying bthat people say: Either friendship or death,as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. bAbba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain,and bthe Sages sent a pair of Sages to himso bthat he would pray for mercy and rain would fall. They went to his house but they did not find himthere. bThey went to the field and found him hoeingthe ground. bThey greeted him, /b
7. Papyri, P.Hever, 62-63, 69, 9, 13

8. Papyri, P.Murabba'T, 20

9. Papyri, P.Yadin, 12-28, 3, 34-35, 37, 5, 7, 10



Subjects of this text:

subject book bibliographic info
akiva, rabbi Katzoff, On Jews in the Roman World: Collected Studies (2019) 118
alexander jannaeus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
arabia Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 75, 118, 121
aramaic Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 75, 76, 83, 118
augustus Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
babatha Czajkowski et al., Law in the Roman Provinces (2020) 102; Katzoff, Law in the Documents of the Judaean Desert (2005) 55; Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 47, 75, 76, 83
bar kokhba (bar koziba), revolt ( Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
cave Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
cleopatra of egypt Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
contracts Czajkowski et al., Law in the Roman Provinces (2020) 102
dating forms Czajkowski et al., Law in the Roman Provinces (2020) 102
dead sea and area, and the hasmonean dynasty Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
dead sea and area, herod the greats development of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
dead sea and area, name of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
dead sea and area Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
deposit Czajkowski et al., Law in the Roman Provinces (2020) 102; Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
divorce Katzoff, On Jews in the Roman World: Collected Studies (2019) 75, 76
dowry Czajkowski et al., Law in the Roman Provinces (2020) 102; Katzoff, On Jews in the Roman World: Collected Studies (2019) 75
egypt Katzoff, On Jews in the Roman World: Collected Studies (2019) 75, 83
ein gedi Katzoff, Law in the Documents of the Judaean Desert (2005) 55, 233
eleazar Katzoff, Law in the Documents of the Judaean Desert (2005) 55, 193
elephantine Katzoff, Law in the Documents of the Judaean Desert (2005) 193
empire Katzoff, On Jews in the Roman World: Collected Studies (2019) 118
en-gedi Katzoff, On Jews in the Roman World: Collected Studies (2019) 47, 75, 76
en gedi Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
germanos Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
gift Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
grapte Katzoff, Law in the Documents of the Judaean Desert (2005) 55
guardian/guardianship Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 76
hadrian Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
hasmonean dynasty, dead sea territory of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
hebrew Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
herod the great, callirhoe and dead sea development Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
herod the great, name in hebrew of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
jerusalem Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
jesus Katzoff, Law in the Documents of the Judaean Desert (2005) 55
jesus son of jesus Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
jewish revolts against romans (66-73 ce) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
josephus, josephus dead sea area Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
judaean desert Katzoff, Law in the Documents of the Judaean Desert (2005) 55, 196, 233; Katzoff, On Jews in the Roman World: Collected Studies (2019) 47, 75, 118
judah Katzoff, Law in the Documents of the Judaean Desert (2005) 55
judah cimber Katzoff, On Jews in the Roman World: Collected Studies (2019) 75, 76
judah son of eleazar khthousion Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
julian calendar Katzoff, On Jews in the Roman World: Collected Studies (2019) 118
khthousion Katzoff, Law in the Documents of the Judaean Desert (2005) 55
komaise Katzoff, Law in the Documents of the Judaean Desert (2005) 55
language, aramaic Czajkowski et al., Law in the Roman Provinces (2020) 102
levi Katzoff, Law in the Documents of the Judaean Desert (2005) 55
lewis, naphtali Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
librarius Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
loan Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
loans Czajkowski et al., Law in the Roman Provinces (2020) 102
mahoza Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 75, 76
marriage Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 75, 76
masada Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
miriam Katzoff, Law in the Documents of the Judaean Desert (2005) 55; Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 75, 76
nabataean Katzoff, On Jews in the Roman World: Collected Studies (2019) 6, 118
nahal hever Katzoff, Law in the Documents of the Judaean Desert (2005) 193
orphan Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
papyrus Katzoff, On Jews in the Roman World: Collected Studies (2019) 121
penalties Czajkowski et al., Law in the Roman Provinces (2020) 102
petra Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
phernē Katzoff, On Jews in the Roman World: Collected Studies (2019) 75
possession Czajkowski et al., Law in the Roman Provinces (2020) 102
power Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
prosphora Katzoff, On Jews in the Roman World: Collected Studies (2019) 75
provincia arabia Katzoff, On Jews in the Roman World: Collected Studies (2019) 118, 121
provincial governor Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
rabbis Katzoff, On Jews in the Roman World: Collected Studies (2019) 47
roman law Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
sabbath Katzoff, On Jews in the Roman World: Collected Studies (2019) 118, 121
sale Czajkowski et al., Law in the Roman Provinces (2020) 102
salome Katzoff, Law in the Documents of the Judaean Desert (2005) 55; Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
saturday Katzoff, On Jews in the Roman World: Collected Studies (2019) 121
schiffman, l.' Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 242
shelamzion Katzoff, Law in the Documents of the Judaean Desert (2005) 55; Katzoff, On Jews in the Roman World: Collected Studies (2019) 75, 76
simon Katzoff, Law in the Documents of the Judaean Desert (2005) 193
simon son of menahem Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
stipulatio Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
stricti iuris Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
succession Czajkowski et al., Law in the Roman Provinces (2020) 102; Katzoff, On Jews in the Roman World: Collected Studies (2019) 75
torah Katzoff, On Jews in the Roman World: Collected Studies (2019) 118
tuesday Katzoff, On Jews in the Roman World: Collected Studies (2019) 121
widow Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
yadin, yigael Katzoff, On Jews in the Roman World: Collected Studies (2019) 6
yehudah ben beteira, rabbi Katzoff, On Jews in the Roman World: Collected Studies (2019) 118
yeshua Katzoff, Law in the Documents of the Judaean Desert (2005) 193
παραθήκη Katzoff, On Jews in the Roman World: Collected Studies (2019) 83
ἐπερωτηθεὶς ὡµολόγησα Katzoff, On Jews in the Roman World: Collected Studies (2019) 83