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Tiresias: The Ancient Mediterranean Religions Source Database



10968
Tosefta, Sanhedrin, 7.11
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12 results
1. Hebrew Bible, Deuteronomy, 32.6 (9th cent. BCE - 3rd cent. BCE)

32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?"
2. Hebrew Bible, Numbers, 9.2, 28.2 (9th cent. BCE - 3rd cent. BCE)

9.2. וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.2. וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 9.2. ’Let the children of Israel keep the passover in its appointed season." 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season."
3. Hebrew Bible, 1 Kings, 22.23 (8th cent. BCE - 5th cent. BCE)

22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
4. Hebrew Bible, Jeremiah, 10.10 (8th cent. BCE - 5th cent. BCE)

10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation."
5. Mishnah, Shabbat, 10.5, 12.3, 13.2-13.4 (1st cent. CE - 3rd cent. CE)

10.5. If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable; But Rabbi Shimon exempts [them]. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the [food]. [If one carries out] a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly [if one carries out] the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a [dead] creeping thing, he is liable. But Rabbi Shimon exempts him." 12.3. He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Jose said: they made one liable for writing two letters only because [he makes] a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name [forming part] of a long name: “Shem” as part of “Shimon” or “Shmuel”, “Noah” as part of “Nahor”, “Dan” as part of “Daniel”, “Gad” as part of “Gaddiel”." 13.2. He who makes two loops, on either the cross-pieces [nirim] or one the slips [keros], or in a sifter, sieve, or basket, is liable. And he who sews two stitches, and he who tears in order to sew two stitches [is liable]." 13.3. He who tears in his anger or [in mourning] for his dead, and all who damage are exempt. But he who damages in order to repair, his measure [for liability] is as for repairing." 13.4. The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum meausure is a full sit."
6. New Testament, Luke, 4.18-4.19, 10.25-10.37 (1st cent. CE - 1st cent. CE)

4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise.
7. New Testament, Matthew, 11.10 (1st cent. CE - 1st cent. CE)

11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'
8. Tosefta, Pesahim, 4.13 (1st cent. CE - 2nd cent. CE)

9. Anon., Genesis Rabba, 8.9 (2nd cent. CE - 5th cent. CE)

8.9. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי, כַּמָּה אֱלֹהוֹת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְיָמִים הָרִאשׁוֹנִים. הֲדָא הוּא דִכְתִיב (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם, אֲשֶׁר בָּרְאוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵין דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים, אָמַר לָהֶם בָּרְאוּ אֱלֹהִים אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא פִּתְחוֹן פֶּה לַמִּינִים, אַתָּה מוֹצֵא תְּשׁוּבָה בְּצִדָּהּ. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵּין דִּכְתִיב: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. אָמַר לָהֶם קִרְאוּן מַה דְּבַתְרֵיהּ, וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמֵיהֶם, לֹא נֶאֱמַר, אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְכֵיוָן שֶׁיָּצְאוּ אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לְאֵלּוּ דָּחִית בְּקָנֶה, לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶם, לְשֶׁעָבַר אָדָם נִבְרָא מִן הָאֲדָמָה, חַוָּה נִבְרֵאת מִן הָאָדָם, מִכָּאן וָאֵילָךְ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לֵיהּ, מַה דֵּין דִּכְתִיב (יהושע כב, כב): אֵל אֱלֹהִים ה' וגו', אָמַר לָהֶם הֵם יוֹדְעִים אֵין כְּתִיב כָּאן, אֶלָּא (יהושע כב, כב): הוּא יֹדֵעַ. אָמְרוּ לוֹ תַּלְמִידָיו, לְאֵלּוּ דָּחִיתָ בְּקָנֶה, לָנוּ מָה אַתָּה מֵשִׁיב. אָמַר לָהֶם, שְׁלָשְׁתָּן שֵׁם אֱלֹהִים הֵן. כְּאֵינַשׁ דַּאֲמַר, בְּסִילוּגוּס קֵיסָר, אֲגוּסְטוּס קֵיסָר. חָזְרוּ וְשָׁאֲלוּ לוֹ, אָמְרוּ לוֹ מָה הוּא דֵין דִּכְתִיב (יהושע כד, יט): כִּי אֱלֹהִים קְדשִׁים הוּא, אָמַר לָהֶן, קְדשִׁים הֵמָּה אֵין כְּתִיב, אֶלָּא קְדשִׁים הוּא. 8.9. ... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence)."
10. Palestinian Talmud, Pesahim, 6.1 (2nd cent. CE - 5th cent. CE)

11. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

66a. אמר לו רבי עקיבא או חלוף מה אם הזאה שהיא משום שבות אינה דוחה את השבת שחיטה שהיא משום מלאכה אינו דין שלא תדחה את השבת אמר לו ר' אליעזר עקיבא עקרת מה שכתוב בתורה (במדבר ט, ב) במועדו בין בחול בין בשבת,אמר לו רבי הבא לי מועד לאלו כמועד לשחיטה כלל אמר רבי עקיבא כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת שחיטה שאי אפשר לעשותה מע"ש דוחה את השבת:, big strongגמ׳ /strong /big תנו רבנן הלכה זו נתעלמה מבני בתירא פעם אחת חל ארבעה עשר להיות בשבת שכחו ולא ידעו אם פסח דוחה את השבת אם לאו אמרו כלום יש אדם שיודע אם פסח דוחה את השבת אם לאו אמרו להם אדם אחד יש שעלה מבבל והלל הבבלי שמו ששימש שני גדולי הדור שמעיה ואבטליון ויודע אם פסח דוחה את השבת אם לאו שלחו וקראו לו אמרו לו כלום אתה יודע אם הפסח דוחה את השבת אם לאו אמר להם וכי פסח אחד יש לנו בשנה שדוחה את השבת והלא הרבה יותר ממאתים פסחים יש לנו בשנה שדוחין את השבת,אמרו לו מנין לך אמר להם נאמר מועדו בפסח ונאמר (במדבר כח, ב) מועדו בתמיד מה מועדו האמור בתמיד דוחה את השבת אף מועדו האמור בפסח דוחה את השבת,ועוד ק"ו הוא ומה תמיד שאין ענוש כרת דוחה את השבת פסח שענוש כרת אינו דין שדוחה את השבת,מיד הושיבוהו בראש ומינוהו נשיא עליהם והיה דורש כל היום כולו בהלכות הפסח התחיל מקנטרן בדברים אמר להן מי גרם לכם שאעלה מבבל ואהיה נשיא עליכם עצלות שהיתה בכם שלא שמשתם שני גדולי הדור שמעיה ואבטליון,אמרו לו ר' שכח ולא הביא סכין מע"ש מהו אמר להן הלכה זו שמעתי ושכחתי אלא הנח להן לישראל אם אין נביאים הן בני נביאים הן,למחר מי שפסחו טלה תוחבו בצמרו מי שפסחו גדי תוחבו בין קרניו ראה מעשה ונזכר הלכה ואמר כך מקובלני מפי שמעיה ואבטליון,אמר מר נאמר מועדו בפסח ונאמר מועדו בתמיד מה מועדו האמור בתמיד דוחה את השבת אף מועדו האמור בפסח דוחה שבת ותמיד גופיה מנלן דדחי שבת אילימא משום דכתיב ביה במועדו פסח נמי הא כתיב ביה מועדו,אלא מועדו לא משמע ליה הכא נמי מועדו לא משמע ליה אלא אמר קרא (במדבר כח, י) עולת שבת בשבתו על עולת התמיד מכלל [עולה] דתמיד קרבה בשבת,אמר מר ועוד ק"ו ומה תמיד שאין ענוש כרת דוחה את השבת פסח שענוש כרת אינו דין שדוחה את השבת איכא למיפרך מה לתמיד שכן תדיר וכליל ק"ו אמר להו ברישא ופרכוה והדר אמר להו גזירה שוה,וכי מאחר דגמר גזירה שוה ק"ו למה לי אלא לדידהו קאמר להו בשלמא גזירה שוה לא גמריתו דאין אדם דן גזירה שוה מעצמו אלא ק"ו דאדם דן מעצמו איבעי לכו למידן אמרו ליה קל וחומר פריכא הוא:,אמר מר למחר מי שפסחו טלה תוחב לו בצמרו גדי תוחב לו בין קרניו 66a. bRabbi Akiva said toRabbi Eliezer: bOrperhaps we can breversethe order of your argument and say the opposite: bIf,as we know by accepted tradition, bsprinklingthe purifying water on Shabbat, bwhich isprohibited only bdue to rabbinic decree, does not override Shabbat,then with regard to bslaughter, which isprohibited bas abiblically prohibited blabor, is it not right that it should not override Shabbat?Therefore, it should be prohibited to slaughter the Paschal lamb when the eve of Passover occurs on Shabbat. bRabbi Eliezer said to him: Akiva,how can you say this? bYou havethus buprooted what is written in the Torah:“Let the children of Israel offer the Paschal lamb bin its appointed time”(Numbers 9:2); the phrase “at its appointed time” indicates that the offering must be brought on that day, bwhether it is a weekday or Shabbat. /b,Rabbi Akiva bsaid toRabbi Eliezer: bMy teacher, bring me an appointed timestated in the Torah bfor thesetasks, namely, carrying the animal or bringing it from outside the Shabbat limits, blike the appointed timestated bwith respect to slaughter.The Paschal lamb must be slaughtered on the fourteenth of Nisan, but there is no fixed time when the animal must be brought to the Temple, and it is therefore possible to transport it before Shabbat. bRabbi Akiva stated a principle: Any prohibited laborrequired for the offering of the sacrifice bthat can be performed on the eve of Shabbat does not override Shabbat; slaughter, which cannot be performed on the eve of Shabbat, overrides Shabbat. /b, strongGEMARA: /strong bThe Sages taughta ibaraitawith regard to the basic ihalakhagoverning the eve of Passover that boccurson Shabbat: bThis law was forgotten by the sons of Beteira,who were the leaders of their generation. bThe fourteenthof Nisan bonce occurred on Shabbat,and bthey forgot and did not know whether the Paschal lamb overrides Shabbat or not. They said: Is there any person who knows whether the Paschal lamb overrides Shabbat or not? They said to them: There is a certain manin Jerusalem bwho came up from Babylonia, and Hillel the Babylonian is his name.At one point, bhe served the twomost beminentscholars bof the generation, Shemaya and Avtalyon, andhe certainly bknows whether the Paschal lamb overrides Shabbat or not.The sons of Beteira bsentmessengers band called for him. They said to him: Do you know whether the Paschal lamb overrides Shabbat or not? He said to them: Have webut bone Paschal lamb during the year that overrides Shabbat? Do we not have many more than two hundred Paschal lambs,i.e., sacrifices, bduring the year that override Shabbat? /b, bThey said to him: From where do youknow this? bHe said to them: “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” isalso bstated with regard to the daily offering,for the verse says: “Command the children of Israel and say to them, My offering, the provision of My sacrifice made with fire, for a sweet savor to Me, shall you observe to offer Me at its appointed time” (Numbers 28:2). From here we learn that the daily offering is brought even on Shabbat. Thus, the daily morning and afternoon offerings are brought on more than fifty iShabbatotover the course of the year, and two sheep are offered every Shabbat as additional offerings, for a total of more than two hundred sacrifices a year that override Shabbat. bJust asthe expression b“its appointed time,” which is stated with regard to the daily offering,indicates that it boverrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb,indicates that it boverrides Shabbat. /b, bAnd furthermore, it is an ia fortiori /iinference: bIf the daily offering,the neglect of which bis not punishable by ikaret /i, overrides Shabbat, is it not right that the Paschal lamb,the neglect of which bis punishable by ikaret /i, should override Shabbat? /b,After Hillel brought these proofs, bthey immediately seated him at the head and appointed him iNasiover them, and he expounded the laws of Passover that entire day.In the course of his teaching, bhe began rebuking them [ imekanteran /i] them with words. He said to them: What causedthis to happen bto you, that I should come up from Babylonia and become iNasiover you?It was bthe laziness in youthat byou did not serve the twomost beminentscholars bof the generationliving in Eretz Yisrael, bShemaya and Avtalyon. /b, bThey said toHillel: bOur teacher,if one bforgot and did not bring a knife on the eve of Shabbatand cannot slaughter his Paschal lamb, bwhat isthe law? Since he could have brought the knife before Shabbat, he cannot bring it on Shabbat; but what should he do in this situation? bHe said to them: Ionce bheard this ihalakha /ifrom my teachers bbut I have forgottenit. bBut leaveit bto the Jewish people; if they are not prophetsto whom God has revealed His secrets, bthey are the sons of prophets,and will certainly do the right thing on their own., bThe next day,on Shabbat that was the eve of Passover, bone whose Paschal offering was a lambtook the knife and bstuck it in its wool;and bone whose Paschal offering was a goat,which does not have wool, bstuck it between its horns.Hillel bsaw the incident and remembered the ihalakha /ithat he had once learned band said: Thisis the tradition bI received from the mouths of Shemaya and Avtalyon,meaning that this is in fact the proper course of action. This concludes the text of the ibaraitaand the Gemara will begin to elucidate it., bThe Master saidabove: b“Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is stated with regard to the daily offering. Just as “its appointed time,” which is stated with regard to the daily offering,indicates that it boverrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb,indicates that it boverrides Shabbat. And from where do wederive bthat the daily offering itself overrides Shabbat? If we say because “in its appointed time” is written in its regard, “in its appointed time” is also written with regard to the Paschal lamb.Were it possible to derive from this expression that the sacrifice is offered even on Shabbat, it would not be necessary to derive the law governing the Paschal lamb from a verbal analogy between the daily offering and the Paschal lamb., bRather,you must conclude that the expression b“its appointed time,”which is stated with regard to the Paschal lamb, bdoes not indicate toHillel that the Torah was so particular about the timing of the Paschal lamb that its slaughter overrides Shabbat. bHere too,with regard to the daily offering, you must say that b“its appointed time” does not indicate to himthat it is brought on Shabbat, and so this expression is not the source of this law. bRather,the law is derived from bthe versethat bstates: “The burnt-offering of Shabbat on its Shabbat, beside the continual burnt-offeringand its libation” (Numbers 28:10), from which bit may be inferred that the daily burnt-offering is broughteven bon Shabbat. /b,The Gemara raises another question: bThe Master saidin that same ibaraita /i: bAnd furthermore, it is an ia fortioriinference: If the daily offering,the neglect of which bis not punishable by ikaret /i, overrides Shabbat, is it not right that the Paschal lamb,the neglect of which bis punishable by ikaret /i, should override Shabbat?The Gemara points out that bthere is room to refutethe logic of this argument: bWhatis unique about bthe daily offeringthat enables it to override Shabbat? bThat it is frequent,and something that is frequent always takes precedence; bandalso that it is totally bconsumedon the altar, unlike the Paschal lamb, most of which is eaten by human beings. The Gemara explains that this is what happened: Hillel bfirst told them the ia fortioriinference, but they refuted itand proved that it was not reliable, as explained above; band then he told them the verbal analogy,and a verbal analogy is based on an oral tradition originating from Moses at Sinai and must be accepted.,The Gemara asks: bBut sinceHillel blearnedthis bverbal analogyfrom his teachers, bwhy do Ineed ban ia fortiori /iinference? Why did he add a logical argument of his own if he had an explicit verbal tradition that this was the ihalakha /i? The Gemara answers: bRather, he said it for them,to show that they had not sufficiently exerted themselves in clarifying this ihalakha /i: bGranted, you did not learn the verbal analogyon your own, because you acted according to the principle that bone may not expound a verbal analogy on one’s own.Since there is no limit to the laws that one can extract using this method of derivation, such a derivation is only legitimate if it has been transmitted as part of the oral tradition, and apparently they did not learn this verbal analogy from their teachers. bBut an ia fortiori /iinference, bwhich one can derive on one’s own, you should have derivedand you would then have known how to resolve this question. bThey said to him: It is a faulty ia fortiori /iinference, as we have shown that it can be easily refuted., bThe Master saidfurther in the ibaraita /i: bThe next day, one whose Paschal offering was a lamb stuckthe knife bin its wool,and one whose Paschal offering was a bgoat stuck it between its hornsso as to avoid carrying the knife on Shabbat.
12. Anon., 4 Ezra, 6.55-6.59, 8.44-8.45

6.55. All this I have spoken before thee, O Lord, because thou hast said that it was for us that thou didst create this world. 6.56. As for the other nations which have descended from Adam, thou hast said that they are nothing, and that they are like spittle, and thou hast compared their abundance to a drop from a bucket. 6.57. And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. 6.58. But we thy people, whom thou hast called thy first-born, only begotten, zealous for thee, and most dear, have been given into their hands. 6.59. If the world has indeed been created for us, why do we not possess our world as an inheritance? How long will this be so? 8.44. But man, who has been formed by thy hands and is called thy own image because he is made like thee, and for whose sake thou hast formed all things -- hast thou also made him like the farmer's seed? 8.45. No, O Lord who art over us! But spare thy people and have mercy on thy inheritance, for thou hast mercy on thy own creation.


Subjects of this text:

subject book bibliographic info
adam Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
analogy Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 143
avtalion Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
berytus, betera, elders of Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175, 184
binyan av Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175
calendar Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 143
calendrical system Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
chreia Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
creator Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
daily offering (tamid) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 143
divine, image Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
divine/god, assembly Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
divine/god, retinue Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
eleazar b. pedat (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
eliezer ben yose Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 26
exegesis, and orthography Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
extirpation (karet) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 143
godhead; see also attributes, hierarchy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
godhead; see also attributes, unity Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
graetz, heinrich Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 186
hasmoneans Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
heqesh Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
hermeneutics, as anti-sectarian polemics Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184, 186
hermeneutics, as rhetorical topoi Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175
hermeneutics, summary of Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175
hermeneutics Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175, 184, 186
hidary, richard Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 186
hillel Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 142, 143
hillel (the elder, aka hillel the, babylonian) Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 143
hillel the elder Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175, 184, 186
image of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
imago dei Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
law Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
midah/midot Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175
name (divine), letters of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
passover (pesah)̣, and sabbath Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 142, 143
patriarch (under romans) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
pentateuch, passover in Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 143
pharisees Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 186
qal va-ḥomer Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175, 184
qumranites Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 186
responsibility Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
rubenstein, jeffrey Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
sabbath, and passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 142, 143
sabbath, passover rituals on Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
sadducees Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 186
shemaya Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 184
simeon b. pazzi (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
time Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 143
topos/topoi Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175, 184, 186
unrighteous Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
workmanship Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
yadin, azzan' Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 186
yadin, azzan Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 175
ḥiyya bar abba (r.), creation of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333
ḥiyya bar abba (r.), huna (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 333