Tiresias: The Ancient Mediterranean Religions Source Database

10647

Tertullian, On Idolatry, 14

nan But, however, the majority (of Christians) have by this time induced the belief in their mind that it is pardonable if at any time they do what the heathen do, for fear the Name be blasphemed. Now the blasphemy which must quite be shunned by us in every way is, I take it, this: If any of us lead a heathen into blasphemy with good cause, either by fraud, or by injury, or by contumely, or any other matter of worthy complaint, in which the Name is deservedly impugned, so that the Lord, too, be deservedly angry. Else, if of all blasphemy it has been said, By your means My Name is blasphemed, we all perish at once; since the whole circus, with no desert of ours, assails the Name with wicked suffrages. Let us cease (to be Christians) and it will not be blasphemed! On the contrary, while we are, let it be blasphemed: in the observance, not the overstepping, of discipline; while we are being approved, not while we are being reprobated. Oh blasphemy, bordering on martyrdom, which now attests me to be a Christian, while for that very account it detests me! The cursing of well-maintained Discipline is a blessing of the Name. If, says he, I wished to please men, I should not be Christ's servant. But the same apostle elsewhere bids us take care to please all: As I, he says, please all by all means. 1 Corinthians 10:32-33 No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? By gravity, by kindness, by integrity? In like manner, when he is saying, I have become all things to all, that I may gain all, 1 Corinthians 9:22 does he mean to idolaters an idolater? to heathens a heathen? to the worldly worldly? But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, Otherwise you would go out from the world, 1 Corinthians 5:10 of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too. Where there is the intercourse of life, which the apostle concedes, there is sinning, which no one permits. To live with heathens is lawful, to die with them is not. Let us live with all; let us be glad with them, out of community of nature, not of superstition. We are peers in soul, not in discipline; fellow-possessors of the world, not of error. But if we have no right of communion in matters of this kind with strangers, how far more wicked to celebrate them among brethren! Who can maintain or defend this? The Holy Spirit upbraids the Jews with their holy-days. Your Sabbaths, and new moons, and ceremonies, says He, My soul hates. By us, to whom Sabbaths are strange, and the new moons and festivals formerly beloved by God, the Saturnalia and New-year's and Midwinter's festivals and Matronalia are frequented - presents come and go - New-year's gifts - games join their noise - banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord's day, not Pentecost, even it they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days, but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day. Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost.

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13 results
1. Mishnah, Avodah Zarah, 1 (1st cent. CE - 3rd cent. CE)
2. Seneca The Younger, Letters, 7 (1st cent. CE - 1st cent. CE)
3. Clement of Alexandria, Christ The Educator, 1.6, 2.1, 3.4-3.5 (2nd cent. CE - 3rd cent. CE)
4. Hermas, Mandates, 4.1 (2nd cent. CE - 2nd cent. CE)
5. Hippolytus, Refutation of All Heresies, 7.24 (2nd cent. CE - 3rd cent. CE) 7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
6. Irenaeus, Refutation of All Heresies, 7.24 (2nd cent. CE - 3rd cent. CE) 7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
7. Tertullian, Apology, 42 (2nd cent. CE - 3rd cent. CE) 42. But we are called to account as harm-doers on another ground, and are accused of being useless in the affairs of life. How in all the world can that be the case with people who are living among you, eating the same food, wearing the same attire, having the same habits, under the same necessities of existence? We are not Indian Brahmins or Gymnosophists, who dwell in woods and exile themselves from ordinary human life. We do not forget the debt of gratitude we owe to God, our Lord and Creator; we reject no creature of His hands, though certainly we exercise restraint upon ourselves, lest of any gift of His we make an immoderate or sinful use. So we sojourn with you in the world, abjuring neither forum, nor shambles, nor bath, nor booth, nor workshop, nor inn, nor weekly market, nor any other places of commerce. We sail with you, and fight with you, and till the ground with you; and in like manner we unite with you in your traffickings - even in the various arts we make public property of our works for your benefit. How it is we seem useless in your ordinary business, living with you and by you as we do, I am not able to understand. But if I do not frequent your religious ceremonies, I am still on the sacred day a man. I do not at the Saturnalia bathe myself at dawn, that I may not lose both day and night; yet I bathe at a decent and healthful hour, which preserves me both in heat and blood. I can be rigid and pallid like you after ablution when I am dead. I do not recline in public at the feast of Bacchus, after the manner of the beast-fighters at their final banquet. Yet of your resources I partake, wherever I may chance to eat. I do not buy a crown for my head. What matters it to you how I use them, if nevertheless the flowers are purchased? I think it more agreeable to have them free and loose, waving all about. Even if they are woven into a crown, we smell the crown with our nostrils: let those look to it who scent the perfume with their hair. We do not go to your spectacles; yet the articles that are sold there, if I need them, I will obtain more readily at their proper places. We certainly buy no frankincense. If the Arabias complain of this, let the Sab ans be well assured that their more precious and costly merchandise is expended as largely in the burying of Christians as in the fumigating of the gods. At any rate, you say, the temple revenues are every day falling off: how few now throw in a contribution! In truth, we are not able to give alms both to your human and your heavenly mendicants; nor do we think that we are required to give any but to those who ask for it. Let Jupiter then hold out his hand and get, for our compassion spends more in the streets than yours does in the temples. But your other taxes will acknowledge a debt of gratitude to Christians; for in the faithfulness which keeps us from fraud upon a brother, we make conscience of paying all their dues: so that, by ascertaining how much is lost by fraud and falsehood in the census declarations - the calculation may easily be made - it would be seen that the ground of complaint in one department of revenue is compensated by the advantage which others derive.
8. Tertullian, On The Soul, 35.2 (2nd cent. CE - 3rd cent. CE)
9. Tertullian, On Idolatry, 16.5, 17.2 (2nd cent. CE - 3rd cent. CE) 11. If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, a root of all evils, 1 Timothy 6:10 wherewith, indeed, some having been ensnared, have suffered shipwreck about faith. 1 Timothy 1:19 Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )- is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises - frankincense, I mean, and all other foreign productions - used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols' agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour's behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? Or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In truth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller. Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children, to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon, let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence.
10. Tertullian, Prescription Against Heretics, 18, 17 (2nd cent. CE - 3rd cent. CE)
11. Tertullian, On The Games, 15 (2nd cent. CE - 3rd cent. CE) 15. Having done enough, then, as we have said, in regard to that principal argument, that there is in them all the taint of idolatry- having sufficiently dealt with that, let us now contrast the other characteristics of the show with the things of God. God has enjoined us to deal calmly, gently, quietly, and peacefully with the Holy Spirit, because these things are alone in keeping with the goodness of His nature, with His tenderness and sensitiveness, and not to vex Him with rage, ill-nature, anger, or grief. Well, how shall this be made to accord with the shows? For the show always leads to spiritual agitation, since where there is pleasure, there is keenness of feeling giving pleasure its zest; and where there is keenness of feeling, there is rivalry giving in turn its zest to that. Then, too, where you have rivalry, you have rage, bitterness, wrath and grief, with all bad things which flow from them - the whole entirely out of keeping with the religion of Christ. For even suppose one should enjoy the shows in a moderate way, as befits his rank, age or nature, still he is not undisturbed in mind, without some unuttered movings of the inner man. No one partakes of pleasures such as these without their strong excitements; no one comes under their excitements without their natural lapses. These lapses, again, create passionate desire. If there is no desire, there is no pleasure, and he is chargeable with trifling who goes where nothing is gotten; in my view, even that is foreign to us. Moreover, a man pronounces his own condemnation in the very act of taking his place among those with whom, by his disinclination to be like them, he confesses he has no sympathy. It is not enough that we do no such things ourselves, unless we break all connection also with those who do. If you saw a thief, says the Scripture, you consented with him. Would that we did not even inhabit the same world with these wicked men! But though that wish cannot be realized, yet even now we are separate from them in what is of the world; for the world is God's, but the worldly is the devil's.
12. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) 145b. אלא לעדות אשה בלבד,איבעיא להו עד מפי עד לעדות בכור מהו רב אמי אסיר ורב אסי שרי,א"ל רב אמי לרב אסי והא תנא דבי מנשיא אין עד מפי עד כשר אלא לעדות אשה בלבד אימא לעדות שהאשה כשרה לה בלבד רב יימר אכשר עד מפי עד לבכור קרי עליה מרימר יימר שרי בוכרא והלכתא עד מפי עד כשר לבכור:,חלות דבש: כי אתא רב הושעיא מנהרדעא אתא ואייתי מתניתא בידיה זיתים וענבים שריסקן מע"ש ויצאו מעצמן אסורין ור"א ור"ש מתירין,אמר רב יוסף גברא יתירא אתא לאשמעינן א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא התם הוא דמעיקרא אוכלא ולבסוף אוכלא אבל הכא דמעיקרא אוכלא ולבסוף משקה אימא לא קמ"ל:, big strongמתני׳ /strong /big כל שבא בחמין מערב שבת שורין אותו בחמין בשבת וכל שלא בא בחמין מערב שבת מדיחין אותו בחמין בשבת חוץ מן המליח הישן (ודגים מלוחין קטנים) וקולייס האיספנין שהדחתן זו היא גמר מלאכתן:, big strongגמ׳ /strong /big כגון מאי אמר רב ספרא כגון תרנגולתא דר' אבא ואמר רב ספרא זימנא חדא איקלעית להתם ואוכלן מיניה ואי לא רבי אבא דאשקיין חמרא בר תלתא טרפי איתנסי,רבי יוחנן רייק מכותח דבבלאי אמר רב יוסף ולירוק אנן מתרנגולתא דרבי אבא ועוד אמר רב גזא זימנא חדא איקלעית להתם ועבדית כותח דבבלאי שאילו מיניה כל בריחי מערבא:,כל שלא בא בחמין וכו': הדיח מאי אמר רב יוסף הדיח חייב חטאת אמר מר בריה דרבינא אף אנן נמי תנינא חוץ ממליח ישן וקולייס האיספנין שהדחתן זו היא גמר מלאכתן שמע מינה,יתיב רבי חייא בר אבא ורבי אסי קמיה דרבי יוחנן ויתיב רבי יוחנן וקא מנמנם אמר ליה רבי חייא בר אבא לרבי אסי מפני מה עופות שבבבל שמנים א"ל כלך למדבר עזה ואראך שמנים מהן מפני מה מועדים שבבבל שמחים מפני שהן עניים מפני מה ת"ח שבבבל מצויינין לפי שאינן בני תורה מפני מה עובדי כוכבים מזוהמי' מפני שאוכלין שקצי' ורמשי',איתער בהו רבי יוחנן אמר להו דרדקי לא כך אמרתי לכם (משלי ז, ד) אמור לחכמה אחותי את אם ברור לך הדבר כאחותך שהיא אסורה לך אומרהו ואם לאו לא תאמרהו אמרו ליה ולימא לן מר איזה מהן מפני מה עופות שבבבל שמנים מפני שלא גלו שנאמר (ירמיהו מח, יא) שאנן מואב מנעוריו ושקט הוא אל שמריו ובגולה לא הלך,והכא מנלן דגלו דתניא רבי יהודה אומר נ"ב שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי וגו' מעוף השמים ועד בהמה נדדו הלכו בהמ"ה בגימטריא חמשין ותרתין הוו,א"ר יעקב א"ר יוחנן כולן חזרו חוץ מקולייס האיספנין דאמר רב הני מדרי דבבל מהדרי מיא לעין עיטם והאי כיון דלא שריר שדריה לא מצי סליק,מפני מה מועדים שבבבל שמחים מפני שלא היו באותה קללה דכתיב (הושע ב, יג) והשבתי כל משושה חגה חדשה ושבתה וכל מועדה וכתיב (ישעיהו א, יד) חדשיכם ומועדיכם שנאה נפשי היו עלי לטורח מאי היו עלי לטורח א"ר אלעזר אמר הקב"ה לא דיין לישראל שחוטאין לפני אלא שמטריחין אותי לידע איזו גזירה קשה אביא עליהן א"ר יצחק אין לך כל רגל ורגל שלא באתה בולשת לציפורי ואמר רבי חנינא אין לך כל רגל ורגל שלא בא לטבריה אגמון וקמטון ובעל זמורה,מפני מה ת"ח שבבבל מצויינין לפי שאינן בני מקומן דאמרי אינשי במתא שמאי בלא מתא תותבאי (ישעיהו כז, ו) הבאים ישרש יעקב יציץ ופרח ישראל תני רב יוסף אלו תלמידי חכמים שבבבל שעושין ציצין ופרחים לתורה,מפני מה עובדי כוכבים מזוהמין שלא עמדו על הר סיני שבשעה 145b. bonly for testimonythat ba woman’shusband died, enabling her to remarry. Only in that case can a ruling rely on hearsay testimony, and that is specifically so the woman will be allowed to remarry., bA dilemma was raised beforethe Sages about a related matter: With regard to bhearsay testimony in testimonypermitting a priest to eat ba firstbornanimal, bwhat isthe ihalakha /i? After the destruction of the Temple, the Sages decreed that if a priest has the firstborn offspring of a kosher animal and it becomes blemished, he must bring witnesses to testify that he did not cause the blemish. Priests were suspected of violating the prohibition against inflicting a wound on firstborn animals to enable them to eat the animals. The question here pertains to a case in which there is no one available who can testify that he saw firsthand how the animal was blemished, but there is someone who heard from an eyewitness how the blemish was caused. bRav Ami prohibitedaccepting hearsay testimony in this case, band Rav Asi permitteddoing so., bRav Ami said to Rav Asi: Didn’t the schoolof bMenashya teachthat bhearsay testimony is only valid in testimonyenabling ba womanto remarry, indicating that it is not accepted in the case of a firstborn animal? Rav Asi answered: Emend the previously cited ruling and bsay:Hearsay testimony is bonlyvalid bin testimony for whichthe testimony of ba woman is valid.A woman’s testimony is accepted with regard to the death of a man, enabling his wife to remarry, and it is also accepted with regard to a firstborn animal. bRav Yeimar deemed hearsay testimonyvalid in permitting the slaughter of a firstborn animal that developed a blemish. bMareimar called him: Yeimar who permits the firstborn;Mareimar was of the opinion that testimony of that kind is invalid and cannot provide the basis to allow the animal to be slaughtered. The Gemara concludes: bAnd the ihalakhaisthat bhearsay testimony is valid with regard to a firstbornanimal.,We learned in the mishna that according to Rabbi Eliezer, honey that flows on its own from bhoneycombsis permitted on Shabbat. bWhen Rav Hoshaya came from Neharde’a, he came and brought a ibaraitawith him:With regard to bolives and grapes that one crushed before Shabbat andtheir juices bseeped out on their ownon Shabbat, the juices bare prohibitedfor use on Shabbat; band Rabbi Elazar and Rabbi Shimon permitusing them., bRav Yosef saidrhetorically: bDid hemerely bcome to teach us an additional person?This opinion already appears in the mishna in the name of Rabbi Elazar. Did Rav Hoshaya cite the ibaraitamerely to add the name of Rabbi Shimon? bAbaye said to him: He is teaching us a great deal, as ifwe learned this matter bfrom the mishnaalone, bI would have said: It is there that it ispermitted, because binitiallyit was bfood and ultimatelyit remained bfood,since it is possible to assert that the honey that seeped is a food rather than a liquid. bHowever, here,with regard to olives and grapes, bwhich initiallywere bfood and ultimatelybecame bliquid, saythat it is bnotpermitted even according to Rabbi Elazar. Therefore, bhe is teaching usthat Rabbi Elazar rules leniently even in the case of olives and grapes., strongMISHNA: /strong bAnysalted food item bthat wasalready bplaced in hot water,i.e., cooked, bbefore Shabbat, one may soak it in hot watereven bon Shabbat. And anything that was not placed in hot water before Shabbat, one may rinse it in hot water on Shabbatbut may not soak it, bwith the exception of old saltedfish band small salted fish andthe ikolyas ha’ispanin /ifish, bfor which rinsingwith hot water bitself is completion of the prohibited laborof cooking., strongGEMARA: /strong We learned in the mishna that an item that was cooked before Shabbat may be soaked in hot water on Shabbat. The Gemara asks: bIn what casewould soaking in hot water be required after the item was already cooked? bRav Safra said: In the case of the chicken of Rabbi Abba,which for medical reasons was cooked so thoroughly that it completely dissolved. bAnd Rav Safra said: One time I happened to come there and he fed mechicken prepared that way, band if notfor the fact that bRabbi Abba gave me three-leaf-,i.e., year, bold wine to drink, I would have been forcedto vomit., bThe Gemara relates that Rabbi Yoḥa would spit from the thought of Babylonian ikutaḥ /i,because he found it so disgusting. bRav Yosef said: Then we should spit fromthe thought of bRabbi Abba’s chicken,which is even more disgusting to people from Babylonia. bAnd furthermore, Rav Gaza said:On bone occasion I happened to come there,to Eretz Yisrael, band I prepared Babylonian ikutaḥ /i,and ball of the sick people of the West,Eretz Yisrael, basked me for it.Apparently, not everyone in Eretz Yisrael found it disgusting.,We learned in the mishna: bAnything that was notcooked bin hot waterbefore Shabbat, one may rinse it in hot water on Shabbat except for salted fish and ikolyas ha’ispanin /i. The Gemara asks: If boneunwittingly brinsedit, bwhat isthe ihalakha /i? bRav Yosef said:If bone rinsedthese foods, he is bliable tobring ba sin-offeringfor having performed the prohibited labor of cooking. bMar, son of Ravina, said: We, too, have also learnedthis ruling in the mishna, which states: bExcept for old salted fish and ikolyas ha’ispanin /i, rinsing itself is completion of their prohibited laborof cooking. One who rinses these items is considered to have performed a prohibited labor. The Gemara concludes: Indeed, blearn from thisthat this is the ruling.,Apropos relations between the Jews of Eretz Yisrael and Babylonia, the Gemara relates: bRabbi Ḥiyya bar Abba and Rabbi Asi were sitting before Rabbi Yoḥa, and Rabbi Yoḥa was sitting and dozing.In the meantime the two of them conversed. bRabbi Ḥiyya bar Abba said to Rabbi Asi: For whatreason bare the fowl in Babylonia fatterthan those in Eretz Yisrael? bHe said to him:This is not at all the case; bgo to the desert of Gazain Eretz Yisrael, band I will show youfowl that are bfatter than them.Rabbi Ḥiyya bar Abba then asked: bFor whatreason are bFestivals in Babylonia more joyousthan those in Eretz Yisrael? Rabbi Asi answered him: bBecausein Babylonia bthey are poor,and it is only on Festivals that they have a lot to eat, which causes them to rejoice. Rabbi Ḥiyya then asked: bFor whatreason bare Torah scholars in Babylonia distinguishedby their special rabbinic garb? Rabbi Asi answered: bBecause they are not well-versed in Torah.If they would not distinguish themselves by dressing differently, they would not be respected for their Torah knowledge. He then asked: bFor whatreason bare gentilesethically bcontaminated?He answered: bBecause they eat abominable creatures and crawling things,and that causes bad character traits., bRabbi Yoḥa woke updue to their discussion band said to them:You bchildren, did I not tell you this,that the verse b“Say to wisdom: You are my sister,and call understanding your kin” (Proverbs 7:4) means that bif the matter is as clear to you asthe fact that byour sister is forbidden to you, say it, and if not, do not say it;and these explanations that you offered are unfounded. bThey said to him: Then will the Master tell usthe answers to bsome of them?He said to them: bWhy arethe bfowl in Babylonia fatterthan those in Eretz Yisrael? bBecause they were not exiled, as it says: “Moab has been at ease since his youth and he has settled on his lees,and he was not emptied from vessel to vessel band did not go into captivity;therefore his taste remained in him and his scent did not change” (Jeremiah 48:11). Apparently, one who is not exiled retains his strength., bAnd herein Eretz Yisrael, bfrom where do wederive bthateven the animals and birds bwere exiled? As it was taughtin a ibaraita /i: bRabbi Yehuda saysthat bno person passed throughthe land of bJudeafor bfifty-two years, as it is stated: “I will raise crying and wailing for the mountainsand a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through, and they do not hear the voice of the cattle, bfrom the bird of the heavens to the beast [ ibehema /i,spelled ibeit /i, iheh /i, imem /i, iheh /i], ball have fled and gone”(Jeremiah 9:9). iBehemahas a numerical value of fifty-two,alluding to the fact that no one passed through for fifty-two years. From the verse cited in this ibaraita /i, it is clear that even the animals and birds were exiled, as it states: “All have fled and gone.”, bRabbi Ya’akov saidthat bRabbi Yoḥa said: They all returned except for the ikolyas ha’ispanin /i, as Rav said: Those inclines of Babylonia return the waterthrough underground watercourses bto the spring of Eitamin Eretz Yisrael, and the fish also returned through these watercourses. bAnd thisfish, the ikolyas /i, bbecause its spine is not strong, it could not ascendthese watercourses and did not return to Eretz Yisrael.,Rabbi Yoḥa continued to answer the questions of Rabbi Ḥiyya bar Abba and Rabbi Asi: bFor whatreason are the bFestivals in Babylonia more joyousthan those in Eretz Yisrael? bBecause they were notincluded bin that cursewith which Eretz Yisrael was cursed, bas it is written: “And I will cause all of her happiness to cease, her Festival, her New Moon, and her Shabbat and all her Festivals”(Hosea 2:13). bAnd it isalso bwritten: “My soul hates your New Moons and your Festivals; they are a burden to Me;I am weary to bear them” (Isaiah 1:14). bWhat isthe meaning of the phrase: b“They are a burden to me”? Rabbi Elazar saidthat bthe Holy One, Blessed be He, said: Is it not enough for the Jewish people that they sin before Me, that theyalso bburden Me to know which harsh decree I will bring upon them? Rabbi Yitzḥak said:Because of this curse, bthere is not a single Festival on which troops did not come to Tzipporito conduct searches or to collect taxes. bAnd Rabbi Ḥanina said: There is not a single Festival on which an iegmonand a ikamtonand a branch bearer,Roman officials, bdid not come to Tiberiasto collect taxes, thereby disrupting the festive celebrations., bFor whatreason are bthe Torah scholars in Babylonia distinguishedby special garb? bBecause they are not native to that placeand therefore require special dress to distinguish themselves, bas people sayin the folk expression: bInmy own bcity,I am honored for bmy name; ina place that is bnotmy own bcity,I am honored for bmy clothing.The Gemara then praised the Sages of Babylonia by interpreting the verse “In days bto come Jacob will take root, Israel will bud and blossom”(Isaiah 27:6). bRav Yosef taught: These are the Torah scholars in Babylonia, who add buds and blossoms to the Torah. /b,Rabbi Yoḥa then explained to them: bWhy are gentilesethically bcontaminated?It is because bthey did not stand on Mount Sinai. As when /b
13. Anon., Epistle To Diognetus, 4

Subjects of this text:

subject	book bibliographic info
adaptation	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83, 181
africa	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
army	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76
authority	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83
barnabas	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83
bath	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 185
belief/believers	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127, 140, 181, 187
biblical	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 82, 140, 181, 185, 196, 215
body	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76
calends	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
carthage	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120, 188, 215
christ	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83, 185
church	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 127, 196
church fathers	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 196
circus	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 140
civil	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76
clement of alexandria	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
closed (in on itself)	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187, 188
clothing	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 140, 188
commandments	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83
commentators	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123
commercial	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152
community	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127, 181, 188, 196
contacts	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152, 181, 187, 196
conversion/converts	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83, 187, 196
cult/cults	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120, 140, 181, 185
culture	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 140, 215
cyprian	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 83
danger	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123, 140
deity,deities	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
denar	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
devils	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 98
dietary laws/kosher	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
dining	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
discussion	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120, 127
dominion	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187, 215
doors	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 181
emperor	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
enemy	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
ethnic	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 98, 187, 215
faith	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127, 181
family	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
festivals,private	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123, 127
festivals,public	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120, 123, 127
festivals	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152
food	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 127, 188
forbidden	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127, 152, 181, 185
fornication	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
functions	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123, 188
gamaliel	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185
garment	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 140
god	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 82, 83, 98, 120, 123, 140, 152
gods	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 120, 152
greek	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83
guide	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123, 187
hair	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187
hebraism	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
hebrew	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
hellenization	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 140, 215
heretic	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83, 215
honours	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
hope	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
identity	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
identity construction	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
idol/s	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 123, 152, 185
idolatry	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
images	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185
immorality	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
inn	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76
interpretation	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83, 185, 215
irenaeus	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83
judah (hanasi/nesiah)	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
justin	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 83, 127
language	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 188
law,jewish law	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152, 181, 188
law	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 98
laws	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
leader	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 196
lenient/leniency	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123, 152
libation	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152
loyal	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 83, 187
mainstream	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 196
marcianus aristides	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
market	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 187
meals	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120, 127
meat	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
military	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
mission	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123, 127, 187
mitzvah/mitzvot	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
nahum	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185
new year	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
north africa	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
offerings	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
oriental	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
orthodoxy	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 196
parallels,n	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 140, 152, 181, 185, 215
participation	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127, 140
paul	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76
personal	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187
prescriptions	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
priest	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
prohibition	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 181, 185
proselytism/proselyte	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127, 187
public	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 123, 185, 187, 188
reading	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187
reality	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 181, 188
resh lakish	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
ritual	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
romanisation	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
rome	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
rules	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 127, 181, 187, 188, 215
sabbath	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
saturnalia	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
sect/sectarianism,jewish sects	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185
sect/sectarianism	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187
seneca	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 98
separation	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 98, 181, 185, 187
shop	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152
shows	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 98
sin/sinner	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 98, 123, 181, 187
slave (household)	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 188
social	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120, 123, 140, 152
soul	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 98
sources	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 215
space	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185
spectacle'	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
state	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 187
statues	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123
strenae	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 120
synagogue	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 127
tertullian	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 48
theology	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 181, 196
tree	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185
wedding	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 123
wine	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 152
working	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 152
worship	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 120, 127, 152
yohanan	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 185