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Tiresias: The Ancient Mediterranean Religions Source Database

Mishnah, Menachot, 13.10

nan[If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices."

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

5 results
1. Septuagint, 2 Maccabees, 4.30-4.34, 15.12-15.14 (2nd cent. BCE - 2nd cent. BCE)

4.30. While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.' 4.31. So the king went hastily to settle the trouble, leaving Andronicus, a man of high rank, to act as his deputy.' 4.32. But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.' 4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'
2. Josephus Flavius, Jewish Antiquities, 13.66-13.71 (1st cent. CE - 1st cent. CE)

13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.”
3. Josephus Flavius, Jewish War, 1.33, 7.423 (1st cent. CE - 1st cent. CE)

1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance;
4. Mishnah, Hulin, 2.10 (1st cent. CE - 3rd cent. CE)

2.10. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be an olah or a shelamim or an asham for a doubtful sin or as a Pesah or a todah, the slaughtering is invalid. But Rabbi Shimon declares it valid. If two persons held one knife and slaughtered [an unconsecrated animal outside the Temple court], one declaring it to be one of the above and the other intending it for a legitimate purpose, the slaughtering is invalid. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be a hatat or an asham or a first-born or the tithe [of cattle] or a substitute offering, the slaughtering is valid. This is the general rule: if one slaughtered an animal declaring it to be a sacrifice which can be brought either as a voluntary or a freewill-offering it is invalid, but if he declares it to be a sacrifice which cannot be brought either as a votive or a freewill-offering it is valid."
5. New Testament, Acts, 17 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject book bibliographic info
action,versus substances Balberg (2017) 104
animals,sacred,at leontopolis Gordon (2020) 126
author,of 2 maccabees,objective of Schwartz (2008) 12
cleopatra i Gordon (2020) 126
community Balberg (2017) 233
correctness of action Balberg (2017) 104
dates (in 2 macc.) Schwartz (2008) 12
designation of an offering Balberg (2017) 104
eating (akhilah) Balberg (2017) 104, 233
egypt,sacred land in Gordon (2020) 126
forgiveness Balberg (2017) 104
gardens,sacred Gordon (2020) 126
god,interaction with humans Balberg (2017) 104
high priesthood Schwartz (2008) 12
josephus,and the land of the leontopolis temple Gordon (2020) 126
legislation,rabbinic,validity in Balberg (2017) 104
leontopolis,josephuss view of Gordon (2020) 126
leontopolis,land of Gordon (2020) 126
most high god Bickerman and Tropper (2007) 615
onias,temple of Schwartz (2008) 12
onias iii Schwartz (2008) 12
onias iv Gordon (2020) 126; Schwartz (2008) 12
onias iv (of leontopolis) Bickerman and Tropper (2007) 615
performance,importanceof to sacrifice Balberg (2017) 104
procedure,correct performance of Balberg (2017) 104
pseudo-aristeas Bickerman and Tropper (2007) 427
ptolemy vi philometer Gordon (2020) 126
reception (qabalah) Balberg (2017) 104
sacred land,outside judea,in egypt Gordon (2020) 126
sacrifice,essential for religious life Bickerman and Tropper (2007) 615
samaria Bickerman and Tropper (2007) 427
shechemites Bickerman and Tropper (2007) 427
slaughter (shekhitah),sacral versus nonsacral Balberg (2017) 233
substitution,of sacrifice with text Balberg (2017) 233
temple,absence/destruction of Balberg (2017) 104
temple,as siteof performance' Balberg (2017) 233
trees,sacred,at leontopolis Gordon (2020) 126