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23 results for "priests"
1. Hebrew Bible, Deuteronomy, 18.1-18.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 98
18.1. "לֹא־יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל־שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם־יִשְׂרָאֵל אִשֵּׁי יְהוָה וְנַחֲלָתוֹ יֹאכֵלוּן׃", 18.1. "לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃", 18.2. "אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא־צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא׃", 18.2. "וְנַחֲלָה לֹא־יִהְיֶה־לּוֹ בְּקֶרֶב אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר־לוֹ׃", 18.3. "וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם מֵאֵת זֹבְחֵי הַזֶּבַח אִם־שׁוֹר אִם־שֶׂה וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה׃", 18.4. "רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וְרֵאשִׁית גֵּז צֹאנְךָ תִּתֶּן־לּוֹ׃", 18.5. "כִּי בוֹ בָּחַר יְהוָה אֱלֹהֶיךָ מִכָּל־שְׁבָטֶיךָ לַעֲמֹד לְשָׁרֵת בְּשֵׁם־יְהוָה הוּא וּבָנָיו כָּל־הַיָּמִים׃", 18.6. "וְכִי־יָבֹא הַלֵּוִי מֵאַחַד שְׁעָרֶיךָ מִכָּל־יִשְׂרָאֵל אֲשֶׁר־הוּא גָּר שָׁם וּבָא בְּכָל־אַוַּת נַפְשׁוֹ אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה׃", 18.7. "וְשֵׁרֵת בְּשֵׁם יְהוָה אֱלֹהָיו כְּכָל־אֶחָיו הַלְוִיִּם הָעֹמְדִים שָׁם לִפְנֵי יְהוָה׃", 18.8. "חֵלֶק כְּחֵלֶק יֹאכֵלוּ לְבַד מִמְכָּרָיו עַל־הָאָבוֹת׃", 18.1. "The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance.", 18.2. "And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them.", 18.3. "And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw.", 18.4. "The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.", 18.5. "For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.", 18.6. "And if a Levite come from any of thy gates out of all Israel, where he sojourneth, and come with all the desire of his soul unto the place which the LORD shall choose;", 18.7. "then he shall minister in the name of the LORD his God, as all his brethren the Levites do, who stand there before the LORD.", 18.8. "They shall have like portions to eat, beside that which is his due according to the fathers’houses. .",
2. Hebrew Bible, Exodus, 21.1-23.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 203
3. Hebrew Bible, Leviticus, 22.12, 22.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 98
22.12. "וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃", 22.15. "וְלֹא יְחַלְּלוּ אֶת־קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר־יָרִימוּ לַיהוָה׃", 22.12. "And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things.", 22.15. "And they shall not profane the holy things of the children of Israel, which they set apart unto the LORD;",
4. Hebrew Bible, Numbers, 5.9, 18.8, 18.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 98
5.9. "וְכָל־תְּרוּמָה לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶה׃", 18.8. "וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת־מִשְׁמֶרֶת תְּרוּמֹתָי לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה וּלְבָנֶיךָ לְחָק־עוֹלָם׃", 18.24. "כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 5.9. "And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his.", 18.8. "And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever.", 18.24. "For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’",
5. Hebrew Bible, 2 Kings, 23.21-23.23 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 111
23.21. "וַיְצַו הַמֶּלֶךְ אֶת־כָּל־הָעָם לֵאמֹר עֲשׂוּ פֶסַח לַיהוָה אֱלֹהֵיכֶם כַּכָּתוּב עַל סֵפֶר הַבְּרִית הַזֶּה׃", 23.22. "כִּי לֹא נַעֲשָׂה כַּפֶּסַח הַזֶּה מִימֵי הַשֹּׁפְטִים אֲשֶׁר שָׁפְטוּ אֶת־יִשְׂרָאֵל וְכֹל יְמֵי מַלְכֵי יִשְׂרָאֵל וּמַלְכֵי יְהוּדָה׃", 23.23. "כִּי אִם־בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹאשִׁיָּהוּ נַעֲשָׂה הַפֶּסַח הַזֶּה לַיהוָה בִּירוּשָׁלִָם׃", 23.21. "And the king commanded all the people, saying: ‘Keep the passover unto the LORD your God, as it is written in this book of the covet.’", 23.22. "For there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;", 23.23. "but in the eighteenth year of king Josiah was this passover kept to the LORD in Jerusalem.",
6. Hebrew Bible, Ezekiel, 44.28, 45.1, 45.8-45.12, 46.2-46.10, 46.18, 48.9, 48.12, 48.15, 48.35 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 96, 98
44.28. "וְהָיְתָה לָהֶם לְנַחֲלָה אֲנִי נַחֲלָתָם וַאֲחֻזָּה לֹא־תִתְּנוּ לָהֶם בְּיִשְׂרָאֵל אֲנִי אֲחֻזָּתָם׃", 45.1. "וּבְהַפִּילְכֶם אֶת־הָאָרֶץ בְּנַחֲלָה תָּרִימוּ תְרוּמָה לַיהוָה קֹדֶשׁ מִן־הָאָרֶץ אֹרֶךְ חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף אֹרֶךְ וְרֹחַב עֲשָׂרָה אָלֶף קֹדֶשׁ־הוּא בְכָל־גְּבוּלָהּ סָבִיב׃", 45.1. "מֹאזְנֵי־צֶדֶק וְאֵיפַת־צֶדֶק וּבַת־צֶדֶק יְהִי לָכֶם׃", 45.8. "לָאָרֶץ יִהְיֶה־לּוֹ לַאֲחֻזָּה בְּיִשְׂרָאֵל וְלֹא־יוֹנוּ עוֹד נְשִׂיאַי אֶת־עַמִּי וְהָאָרֶץ יִתְּנוּ לְבֵית־יִשְׂרָאֵל לְשִׁבְטֵיהֶם׃", 45.9. "כֹּה־אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם נְשִׂיאֵי יִשְׂרָאֵל חָמָס וָשֹׁד הָסִירוּ וּמִשְׁפָּט וּצְדָקָה עֲשׂוּ הָרִימוּ גְרֻשֹׁתֵיכֶם מֵעַל עַמִּי נְאֻם אֲדֹנָי יְהוִה׃", 45.11. "הָאֵיפָה וְהַבַּת תֹּכֶן אֶחָד יִהְיֶה לָשֵׂאת מַעְשַׂר הַחֹמֶר הַבָּת וַעֲשִׂירִת הַחֹמֶר הָאֵיפָה אֶל־הַחֹמֶר יִהְיֶה מַתְכֻּנְתּוֹ׃", 45.12. "וְהַשֶּׁקֶל עֶשְׂרִים גֵּרָה עֶשְׂרִים שְׁקָלִים חֲמִשָּׁה וְעֶשְׂרִים שְׁקָלִים עֲשָׂרָה וַחֲמִשָּׁה שֶׁקֶל הַמָּנֶה יִהְיֶה לָכֶם׃", 46.2. "וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר וְיָצָא וְהַשַּׁעַר לֹא־יִסָּגֵר עַד־הָעָרֶב׃", 46.2. "וַיֹּאמֶר אֵלַי זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ־שָׁם הַכֹּהֲנִים אֶת־הָאָשָׁם וְאֶת־הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת־הַמִּנְחָה לְבִלְתִּי הוֹצִיא אֶל־הֶחָצֵר הַחִיצוֹנָה לְקַדֵּשׁ אֶת־הָעָם׃", 46.3. "וְהִשְׁתַּחֲווּ עַם־הָאָרֶץ פֶּתַח הַשַּׁעַר הַהוּא בַּשַּׁבָּתוֹת וּבֶחֳדָשִׁים לִפְנֵי יְהוָה׃", 46.4. "וְהָעֹלָה אֲשֶׁר־יַקְרִב הַנָּשִׂיא לַיהוָה בְּיוֹם הַשַּׁבָּת שִׁשָּׁה כְבָשִׂים תְּמִימִם וְאַיִל תָּמִים׃", 46.5. "וּמִנְחָה אֵיפָה לָאַיִל וְלַכְּבָשִׂים מִנְחָה מַתַּת יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃", 46.6. "וּבְיוֹם הַחֹדֶשׁ פַּר בֶּן־בָּקָר תְּמִימִם וְשֵׁשֶׁת כְּבָשִׂם וָאַיִל תְּמִימִם יִהְיוּ׃", 46.7. "וְאֵיפָה לַפָּר וְאֵיפָה לָאַיִל יַעֲשֶׂה מִנְחָה וְלַכְּבָשִׂים כַּאֲשֶׁר תַּשִּׂיג יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃", 46.8. "וּבְבוֹא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר יָבוֹא וּבְדַרְכּוֹ יֵצֵא׃", 46.9. "וּבְבוֹא עַם־הָאָרֶץ לִפְנֵי יְהוָה בַּמּוֹעֲדִים הַבָּא דֶּרֶךְ־שַׁעַר צָפוֹן לְהִשְׁתַּחֲוֺת יֵצֵא דֶּרֶךְ־שַׁעַר נֶגֶב וְהַבָּא דֶּרֶךְ־שַׁעַר נֶגֶב יֵצֵא דֶּרֶךְ־שַׁעַר צָפוֹנָה לֹא יָשׁוּב דֶּרֶךְ הַשַּׁעַר אֲשֶׁר־בָּא בוֹ כִּי נִכְחוֹ יצאו [יֵצֵא׃]", 46.18. "וְלֹא־יִקַּח הַנָּשִׂיא מִנַּחֲלַת הָעָם לְהוֹנֹתָם מֵאֲחֻזָּתָם מֵאֲחֻזָּתוֹ יַנְחִל אֶת־בָּנָיו לְמַעַן אֲשֶׁר לֹא־יָפֻצוּ עַמִּי אִישׁ מֵאֲחֻזָּתוֹ׃", 48.9. "הַתְּרוּמָה אֲשֶׁר תָּרִימוּ לַיהוָה אֹרֶךְ חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף וְרֹחַב עֲשֶׂרֶת אֲלָפִים׃", 48.12. "וְהָיְתָה לָהֶם תְּרוּמִיָּה מִתְּרוּמַת הָאָרֶץ קֹדֶשׁ קָדָשִׁים אֶל־גְּבוּל הַלְוִיִּם׃", 48.15. "וַחֲמֵשֶׁת אֲלָפִים הַנּוֹתָר בָּרֹחַב עַל־פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף חֹל־הוּא לָעִיר לְמוֹשָׁב וּלְמִגְרָשׁ וְהָיְתָה הָעִיר בתוכה [בְּתוֹכוֹ׃]", 48.35. "סָבִיב שְׁמֹנָה עָשָׂר אָלֶף וְשֵׁם־הָעִיר מִיּוֹם יְהוָה שָׁמָּה׃", 44.28. "And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession.", 45.1. "Moreover, when ye shall divide by lot the land for inheritance, ye shall set apart an offering unto the LORD, a holy portion of the land; the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand; it shall be holy in all the border thereof round about.", 45.8. "of the land; it shall be to him for a possession in Israel, and My princes shall no more wrong My people; but they shall give the land to the house of Israel according to their tribes.", 45.9. "Thus saith the Lord GOD: Let it suffice you, O princes of Israel; remove violence and spoil, and execute justice and righteousness; take away your exactions from My people, saith the Lord GOD.", 45.10. "Ye shall have just balances, and a just ephah, and a just bath.", 45.11. "The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof shall be after the homer.", 45.12. "And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, shall be your maneh.", 46.2. "And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening.", 46.3. "Likewise the people of the land shall worship at the door of that gate before the LORD in the sabbaths and in the new moons.", 46.4. "And the burnt-offering that the prince shall offer unto the LORD shall be in the sabbath day six lambs without blemish and a ram without blemish;", 46.5. "and the meal-offering shall be an ephah for the ram, and the meal-offering for the lambs as he is able to give, and a hin of oil to an ephah.", 46.6. "And in the day of the new moon it shall be a young bullock without blemish; and six lambs, and a ram; they shall be without blemish;", 46.7. "and he shall prepare a meal-offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as his means suffice, and a hin of oil to an ephah.", 46.8. "And when the prince shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by the way thereof.", 46.9. "But when the people of the land shall come before the LORD in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth straight before him.", 46.10. "And the prince, when they go in, shall go in in the midst of them; and when they go forth, they shall go forth together.", 46.18. "Moreover the prince shall not take of the people’s inheritance, to thrust them wrongfully out of their possession; he shall give inheritance to his sons out of his own possession; that My people be not scattered every man from his possession.’", 48.9. "The offering that ye shall set apart unto the LORD shall be five and twenty thousand reeds in length, and ten thousand in breadth.", 48.12. "And it shall be unto them a portion set apart from the offering of the land, a thing most holy, by the border of the Levites.", 48.15. "And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for open land; and the city shall be in the midst thereof.", 48.35. "It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, The LORD is there.’",
7. Hebrew Bible, Nehemiah, 3.3, 3.21, 7.39-7.45, 11.1-11.2, 11.10-11.22, 12.1-12.26 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 96, 129, 201
3.3. "אחרי [אַחֲרָיו] הֶחֱזִיק חֲנַנְיָה בֶן־שֶׁלֶמְיָה וְחָנוּן בֶּן־צָלָף הַשִּׁשִּׁי מִדָּה שֵׁנִי אַחֲרָיו הֶחֱזִיק מְשֻׁלָּם בֶּן־בֶּרֶכְיָה נֶגֶד נִשְׁכָּתוֹ׃", 3.3. "וְאֵת שַׁעַר הַדָּגִים בָּנוּ בְּנֵי הַסְּנָאָה הֵמָּה קֵרוּהוּ וַיַּעֲמִידוּ דַּלְתֹתָיו מַנְעוּלָיו וּבְרִיחָיו׃", 3.21. "אַחֲרָיו הֶחֱזִיק מְרֵמוֹת בֶּן־אוּרִיָּה בֶּן־הַקּוֹץ מִדָּה שֵׁנִית מִפֶּתַח בֵּית אֶלְיָשִׁיב וְעַד־תַּכְלִית בֵּית אֶלְיָשִׁיב׃", 7.39. "הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃", 7.41. "בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃", 7.42. "בְּנֵי חָרִם אֶלֶף שִׁבְעָה עָשָׂר׃", 7.43. "הַלְוִיִּם בְּנֵי־יֵשׁוּעַ לְקַדְמִיאֵל לִבְנֵי לְהוֹדְוָה שִׁבְעִים וְאַרְבָּעָה׃", 7.44. "הַמְשֹׁרְרִים בְּנֵי אָסָף מֵאָה אַרְבָּעִים וּשְׁמֹנָה׃", 7.45. "הַשֹּׁעֲרִים בְּנֵי־שַׁלּוּם בְּנֵי־אָטֵר בְּנֵי־טַלְמֹן בְּנֵי־עַקּוּב בְּנֵי חֲטִיטָא בְּנֵי שֹׁבָי מֵאָה שְׁלֹשִׁים וּשְׁמֹנָה׃", 11.1. "מִן־הַכֹּהֲנִים יְדַעְיָה בֶן־יוֹיָרִיב יָכִין׃", 11.1. "וַיֵּשְׁבוּ שָׂרֵי־הָעָם בִּירוּשָׁלִָם וּשְׁאָר הָעָם הִפִּילוּ גוֹרָלוֹת לְהָבִיא אֶחָד מִן־הָעֲשָׂרָה לָשֶׁבֶת בִּירוּשָׁלִַם עִיר הַקֹּדֶשׁ וְתֵשַׁע הַיָּדוֹת בֶּעָרִים׃", 11.2. "וּשְׁאָר יִשְׂרָאֵל הַכֹּהֲנִים הַלְוִיִּם בְּכָל־עָרֵי יְהוּדָה אִישׁ בְּנַחֲלָתוֹ׃", 11.2. "וַיְבָרֲכוּ הָעָם לְכֹל הָאֲנָשִׁים הַמִּתְנַדְּבִים לָשֶׁבֶת בִּירוּשָׁלִָם׃", 11.11. "שְׂרָיָה בֶן־חִלְקִיָּה בֶּן־מְשֻׁלָּם בֶּן־צָדוֹק בֶּן־מְרָיוֹת בֶּן־אֲחִיטוּב נְגִד בֵּית הָאֱלֹהִים׃", 11.12. "וַאֲחֵיהֶם עֹשֵׂי הַמְּלָאכָה לַבַּיִת שְׁמֹנֶה מֵאוֹת עֶשְׂרִים וּשְׁנָיִם וַעֲדָיָה בֶּן־יְרֹחָם בֶּן־פְּלַלְיָה בֶּן־אַמְצִי בֶן־זְכַרְיָה בֶּן־פַּשְׁחוּר בֶּן־מַלְכִּיָּה׃", 11.13. "וְאֶחָיו רָאשִׁים לְאָבוֹת מָאתַיִם אַרְבָּעִים וּשְׁנָיִם וַעֲמַשְׁסַי בֶּן־עֲזַרְאֵל בֶּן־אַחְזַי בֶּן־מְשִׁלֵּמוֹת בֶּן־אִמֵּר׃", 11.14. "וַאֲחֵיהֶם גִּבּוֹרֵי חַיִל מֵאָה עֶשְׂרִים וּשְׁמֹנָה וּפָקִיד עֲלֵיהֶם זַבְדִּיאֵל בֶּן־הַגְּדוֹלִים׃", 11.15. "וּמִן־הַלְוִיִּם שְׁמַעְיָה בֶן־חַשּׁוּב בֶּן־עַזְרִיקָם בֶּן־חֲשַׁבְיָה בֶּן־בּוּנִּי׃", 11.16. "וְשַׁבְּתַי וְיוֹזָבָד עַל־הַמְּלָאכָה הַחִיצֹנָה לְבֵית הָאֱלֹהִים מֵרָאשֵׁי הַלְוִיִּם׃", 11.17. "וּמַתַּנְיָה בֶן־מִיכָה בֶּן־זַבְדִּי בֶן־אָסָף רֹאשׁ הַתְּחִלָּה יְהוֹדֶה לַתְּפִלָּה וּבַקְבֻּקְיָה מִשְׁנֶה מֵאֶחָיו וְעַבְדָּא בֶּן־שַׁמּוּעַ בֶּן־גָּלָל בֶּן־ידיתון [יְדוּתוּן׃]", 11.18. "כָּל־הַלְוִיִּם בְּעִיר הַקֹּדֶשׁ מָאתַיִם שְׁמֹנִים וְאַרְבָּעָה׃", 11.19. "וְהַשּׁוֹעֲרִים עַקּוּב טַלְמוֹן וַאֲחֵיהֶם הַשֹּׁמְרִים בַּשְּׁעָרִים מֵאָה שִׁבְעִים וּשְׁנָיִם׃", 11.21. "וְהַנְּתִינִים יֹשְׁבִים בָּעֹפֶל וְצִיחָא וְגִשְׁפָּא עַל־הַנְּתִינִים׃", 11.22. "וּפְקִיד הַלְוִיִּם בִּירוּשָׁלִַם עֻזִּי בֶן־בָּנִי בֶּן־חֲשַׁבְיָה בֶּן־מַתַּנְיָה בֶּן־מִיכָא מִבְּנֵי אָסָף הַמְשֹׁרְרִים לְנֶגֶד מְלֶאכֶת בֵּית־הָאֱלֹהִים׃", 12.1. "וְיֵשׁוּעַ הוֹלִיד אֶת־יוֹיָקִים וְיוֹיָקִים הוֹלִיד אֶת־אֶלְיָשִׁיב וְאֶלְיָשִׁיב אֶת־יוֹיָדָע׃", 12.1. "וְאֵלֶּה הַכֹּהֲנִים וְהַלְוִיִּם אֲשֶׁר עָלוּ עִם־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְיֵשׁוּעַ שְׂרָיָה יִרְמְיָה עֶזְרָא׃", 12.2. "אֲמַרְיָה מַלּוּךְ חַטּוּשׁ׃", 12.2. "לְסַלַּי קַלָּי לְעָמוֹק עֵבֶר׃", 12.3. "וַיִּטַּהֲרוּ הַכֹּהֲנִים וְהַלְוִיִּם וַיְטַהֲרוּ אֶת־הָעָם וְאֶת־הַשְּׁעָרִים וְאֶת־הַחוֹמָה׃", 12.3. "שְׁכַנְיָה רְחֻם מְרֵמֹת׃", 12.4. "וַתַּעֲמֹדְנָה שְׁתֵּי הַתּוֹדֹת בְּבֵית הָאֱלֹהִים וַאֲנִי וַחֲצִי הַסְּגָנִים עִמִּי׃", 12.4. "עִדּוֹא גִנְּתוֹי אֲבִיָּה׃", 12.5. "מִיָּמִין מַעַדְיָה בִּלְגָּה׃", 12.6. "שְׁמַעְיָה וְיוֹיָרִיב יְדַעְיָה׃", 12.7. "סַלּוּ עָמוֹק חִלְקִיָּה יְדַעְיָה אֵלֶּה רָאשֵׁי הַכֹּהֲנִים וַאֲחֵיהֶם בִּימֵי יֵשׁוּעַ׃", 12.8. "וְהַלְוִיִּם יֵשׁוּעַ בִּנּוּי קַדְמִיאֵל שֵׁרֵבְיָה יְהוּדָה מַתַּנְיָה עַל־הֻיְּדוֹת הוּא וְאֶחָיו׃", 12.9. "וּבַקְבֻּקְיָה וענו [וְעֻנִּי] אֲחֵיהֶם לְנֶגְדָּם לְמִשְׁמָרוֹת׃", 12.11. "וְיוֹיָדָע הוֹלִיד אֶת־יוֹנָתָן וְיוֹנָתָן הוֹלִיד אֶת־יַדּוּעַ׃", 12.12. "וּבִימֵי יוֹיָקִים הָיוּ כֹהֲנִים רָאשֵׁי הָאָבוֹת לִשְׂרָיָה מְרָיָה לְיִרְמְיָה חֲנַנְיָה׃", 12.13. "לְעֶזְרָא מְשֻׁלָּם לַאֲמַרְיָה יְהוֹחָנָן׃", 12.14. "למלוכי [לִמְלִיכוּ] יוֹנָתָן לִשְׁבַנְיָה יוֹסֵף׃", 12.15. "לְחָרִם עַדְנָא לִמְרָיוֹת חֶלְקָי׃", 12.16. "לעדיא [לְעִדּוֹא] זְכַרְיָה לְגִנְּתוֹן מְשֻׁלָּם׃", 12.17. "לַאֲבִיָּה זִכְרִי לְמִנְיָמִין לְמוֹעַדְיָה פִּלְטָי׃", 12.18. "לְבִלְגָּה שַׁמּוּעַ לִשְׁמַעְיָה יְהוֹנָתָן׃", 12.19. "וּלְיוֹיָרִיב מַתְּנַי לִידַעְיָה עֻזִּי׃", 12.21. "לְחִלְקִיָּה חֲשַׁבְיָה לִידַעְיָה נְתַנְאֵל׃", 12.22. "הַלְוִיִּם בִּימֵי אֶלְיָשִׁיב יוֹיָדָע וְיוֹחָנָן וְיַדּוּעַ כְּתוּבִים רָאשֵׁי אָבוֹת וְהַכֹּהֲנִים עַל־מַלְכוּת דָּרְיָוֶשׁ הַפָּרְסִי׃", 12.23. "בְּנֵי לֵוִי רָאשֵׁי הָאָבוֹת כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים וְעַד־יְמֵי יוֹחָנָן בֶּן־אֶלְיָשִׁיב׃", 12.24. "וְרָאשֵׁי הַלְוִיִּם חֲשַׁבְיָה שֵׁרֵבְיָה וְיֵשׁוּעַ בֶּן־קַדְמִיאֵל וַאֲחֵיהֶם לְנֶגְדָּם לְהַלֵּל לְהוֹדוֹת בְּמִצְוַת דָּוִיד אִישׁ־הָאֱלֹהִים מִשְׁמָר לְעֻמַּת מִשְׁמָר׃", 12.25. "מַתַּנְיָה וּבַקְבֻּקְיָה עֹבַדְיָה מְשֻׁלָּם טַלְמוֹן עַקּוּב שֹׁמְרִים שׁוֹעֲרִים מִשְׁמָר בַּאֲסֻפֵּי הַשְּׁעָרִים׃", 12.26. "אֵלֶּה בִּימֵי יוֹיָקִים בֶּן־יֵשׁוּעַ בֶּן־יוֹצָדָק וּבִימֵי נְחֶמְיָה הַפֶּחָה וְעֶזְרָא הַכֹּהֵן הַסּוֹפֵר׃", 3.3. "And the fish gate did the sons of Hassenaah build; they laid the beams thereof, and set up the doors thereof, the bolts thereof, and the bars thereof.", 3.21. "After him repaired Meremoth the son of Uriah the son of Hakkoz another portion, from the door of the house of Eliashib even to the end of the house of Eliashib.", 7.39. "The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.", 7.40. "The children of Immer, a thousand fifty and two.", 7.41. "The children of Pashhur, a thousand two hundred forty and seven.", 7.42. "The children of Harim, a thousand and seventeen.", 7.43. "The Levites: the children of Jeshua, of Kadmiel, of the children of Hodeiah, seventy and four.", 7.44. "The singers: the children of Asaph, a hundred forty and eight.", 7.45. "The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight.", 11.1. "And the princes of the people dwelt in Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities.", 11.2. "And the people blessed all the men that willingly offered themselves to dwell in Jerusalem.", 11.10. "of the priests: Jedaiah the son of Joiarib, Jachin,", 11.11. "Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God,", 11.12. "and their brethren that did the work of the house, eight hundred twenty and two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,", 11.13. "and his brethren, chiefs of fathers’houses, two hundred forty and two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,", 11.14. "and their brethren, mighty men of valour, a hundred twenty and eight; and their overseer was Zabdiel, the son of Haggedolim.", 11.15. "And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;", 11.16. "and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of God;", 11.17. "and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.", 11.18. "All the Levites in the holy city were two hundred fourscore and four.", 11.19. "Moreover the porters, Akkub, Talmon, and their brethren, that kept watch at the gates, were a hundred seventy and two.", 11.20. "And the residue of Israel, of the priests, the Levites, were in all the cities of Judah, every one in his inheritance.", 11.21. "But the Nethinim dwelt in Ophel; and Ziha and Gishpa were over the Nethinim.", 11.22. "The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers, over the business of the house of God.", 12.1. "Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra;", 12.2. "Amariah, Malluch, Hattush;", 12.3. "Shecaniah, Rehum, Meremoth;", 12.4. "Iddo, Ginnethoi, Abijah;", 12.5. "Mijamin, Maadiah, Bilgah;", 12.6. "Shemaiah, and Joiarib, Jedaiah;", 12.7. "Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and their brethren in the days of Jeshua.", 12.8. "Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving, he and his brethren.", 12.9. "Also Bakbukiah and Unni, their brethren, were over against them in wards.", 12.10. "And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,", 12.11. "and Joiada begot Jonathan and Jonathan begot Jaddua.", 12.12. "And in the days of Joiakim were priests, heads of fathers’houses: of Seraiah, Meraiah; of Jeremiah, Haiah;", 12.13. "of Ezra, Meshullam; of Amariah, Jehoha;", 12.14. "of Melicu, Jonathan; of Shebaniah, Joseph;", 12.15. "of Harim, Adna; of Meraioth, Helkai;", 12.16. "of Iddo, Zechariah; of Ginnethon, Meshullam;", 12.17. "of Abijah, Zichri; of Miniamin; of Moadiah, Piltai;", 12.18. "of Bilgah, Shammua; of Shemaiah, Jehonathan;", 12.19. "and of Joiarib, Mattenai; of Jedaiah, Uzzi;", 12.20. "of Sallai, Kallai; of Amok, Eber;", 12.21. "of Hilkiah, Hashabiah; of Jedaiah, Nethanel.", 12.22. "The Levites in the days of Eliashib, Joiada, and Joha, and Jaddua, were recorded heads of fathers’houses; also the priests, in the reign of Darius the Persian.", 12.23. "The sons of Levi, heads of fathers’houses, were written in the book of the chronicles, even until the days of Joha the son of Eliashib.", 12.24. "And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and give thanks, according to the commandment of David the man of God, ward against ward.", 12.25. "Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the store-houses of the gates.", 12.26. "These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest the scribe.",
8. Hebrew Bible, 1 Chronicles, 35.7-35.9 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 111
9. Hebrew Bible, 2 Chronicles, 31.4-31.19 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 111
31.4. "וַיֹּאמֶר לָעָם לְיוֹשְׁבֵי יְרוּשָׁלִַם לָתֵת מְנָת הַכֹּהֲנִים וְהַלְוִיִּם לְמַעַן יֶחֶזְקוּ בְּתוֹרַת יְהוָה׃", 31.5. "וְכִפְרֹץ הַדָּבָר הִרְבּוּ בְנֵי־יִשְׂרָאֵל רֵאשִׁית דָּגָן תִּירוֹשׁ וְיִצְהָר וּדְבַשׁ וְכֹל תְּבוּאַת שָׂדֶה וּמַעְשַׂר הַכֹּל לָרֹב הֵבִיאוּ׃", 31.6. "וּבְנֵי יִשְׂרָאֵל וִיהוּדָה הַיּוֹשְׁבִים בְּעָרֵי יְהוּדָה גַּם־הֵם מַעְשַׂר בָּקָר וָצֹאן וּמַעְשַׂר קָדָשִׁים הַמְקֻדָּשִׁים לַיהוָה אֱלֹהֵיהֶם הֵבִיאוּ וַיִּתְּנוּ עֲרֵמוֹת עֲרֵמוֹת׃", 31.7. "בַּחֹדֶשׁ הַשְּׁלִשִׁי הֵחֵלּוּ הָעֲרֵמוֹת לְיִסּוֹד וּבַחֹדֶשׁ הַשְּׁבִיעִי כִּלּוּ׃", 31.8. "וַיָּבֹאוּ יְחִזְקִיָּהוּ וְהַשָּׂרִים וַיִּרְאוּ אֶת־הָעֲרֵמוֹת וַיְבָרֲכוּ אֶת־יְהוָה וְאֵת עַמּוֹ יִשְׂרָאֵל׃", 31.9. "וַיִּדְרֹשׁ יְחִזְקִיָּהוּ עַל־הַכֹּהֲנִים וְהַלְוִיִּם עַל־הָעֲרֵמוֹת׃", 31.11. "וַיֹּאמֶר יְחִזְקִיָּהוּ לְהָכִין לְשָׁכוֹת בְּבֵית יְהוָה וַיָּכִינוּ׃", 31.12. "וַיָּבִיאוּ אֶת־הַתְּרוּמָה וְהַמַּעֲשֵׂר וְהַקֳּדָשִׁים בֶּאֱמוּנָה וַעֲלֵיהֶם נָגִיד כונניהו [כָּנַנְיָהוּ] הַלֵּוִי וְשִׁמְעִי אָחִיהוּ מִשְׁנֶה׃", 31.13. "וִיחִיאֵל וַעֲזַזְיָהוּ וְנַחַת וַעֲשָׂהאֵל וִירִימוֹת וְיוֹזָבָד וֶאֱלִיאֵל וְיִסְמַכְיָהוּ וּמַחַת וּבְנָיָהוּ פְּקִידִים מִיַּד כונניהו [כָּנַנְיָהוּ] וְשִׁמְעִי אָחִיו בְּמִפְקַד יְחִזְקִיָּהוּ הַמֶּלֶךְ וַעֲזַרְיָהוּ נְגִיד בֵּית־הָאֱלֹהִים׃", 31.14. "וְקוֹרֵא בֶן־יִמְנָה הַלֵּוִי הַשּׁוֹעֵר לַמִּזְרָחָה עַל נִדְבוֹת הָאֱלֹהִים לָתֵת תְּרוּמַת יְהוָה וְקָדְשֵׁי הַקֳּדָשִׁים׃", 31.15. "וְעַל־יָדוֹ עֵדֶן וּמִנְיָמִן וְיֵשׁוּעַ וּשְׁמַעְיָהוּ אֲמַרְיָהוּ וּשְׁכַנְיָהוּ בְּעָרֵי הַכֹּהֲנִים בֶּאֱמוּנָה לָתֵת לַאֲחֵיהֶם בְּמַחְלְקוֹת כַּגָּדוֹל כַּקָּטָן׃", 31.16. "מִלְּבַד הִתְיַחְשָׂם לִזְכָרִים מִבֶּן שָׁלוֹשׁ שָׁנִים וּלְמַעְלָה לְכָל־הַבָּא לְבֵית־יְהוָה לִדְבַר־יוֹם בְּיוֹמוֹ לַעֲבוֹדָתָם בְּמִשְׁמְרוֹתָם כְּמַחְלְקוֹתֵיהֶם׃", 31.17. "וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃", 31.18. "וּלְהִתְיַחֵשׂ בְּכָל־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם וּבְנוֹתֵיהֶם לְכָל־קָהָל כִּי בֶאֱמוּנָתָם יִתְקַדְּשׁוּ־קֹדֶשׁ׃", 31.19. "וְלִבְנֵי אַהֲרֹן הַכֹּהֲנִים בִּשְׂדֵי מִגְרַשׁ עָרֵיהֶם בְּכָל־עִיר וָעִיר אֲנָשִׁים אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת לָתֵת מָנוֹת לְכָל־זָכָר בַּכֹּהֲנִים וּלְכָל־הִתְיַחֵשׂ בַּלְוִיִּם׃", 31.4. "Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of the LORD.", 31.5. "And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.", 31.6. "And the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of hallowed things which were hallowed unto the LORD their God, and laid them by heaps.", 31.7. "In the third month they began to lay the foundation of the heaps, and finished them in the seventh month.", 31.8. "And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and His people Israel.", 31.9. "Then Hezekiah questioned the priests and the Levites concerning the heaps.", 31.10. "And Azariah the chief priest, of the house of Zadok, answered him and said: ‘Since the people began to bring the offerings into the house of the LORD, we have eaten and had enough, and have left plenty; for the LORD hath blessed His people; and that which is left is this great store.’", 31.11. "Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them.", 31.12. "And they brought in the offerings and the tithes and the hallowed things faithfully; and over them Coiah the Levite was ruler, and Shimei his brother was second.", 31.13. "And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Coiah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God.", 31.14. "And Kore the son of Imnah the Levite, the porter at the east gate, was over the freewill-offerings of God, to distribute the offerings of the LORD, and the most holy things.", 31.15. "And under him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their office of trust, to give to their brethren by courses, as well to the great as to the small;", 31.16. "beside them that were reckoned by genealogy of males, from three years old and upward, even every one that entered into the house of the LORD, for his daily portion, for their service in their charges according to their courses;", 31.17. "and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses;", 31.18. "even to give to them that were reckoned by genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation; for in their office of trust they administered the sacred gifts;", 31.19. "also for the sons of Aaron the priests, that were in the fields of the open land about their cities, in every city, there were men that were mentioned by name, to give portions to all the males among the priests, and to all that were reckoned by genealogy among the Levites.",
10. Hebrew Bible, Ezra, 2.36-2.42, 8.33 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 96, 201
2.36. "הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃", 2.37. "בְּנֵי אִמֵּר אֶלֶף חֲמִשִּׁים וּשְׁנָיִם׃", 2.38. "בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃", 2.39. "בְּנֵי חָרִם אֶלֶף וְשִׁבְעָה עָשָׂר׃", 2.41. "הַמְשֹׁרְרִים בְּנֵי אָסָף מֵאָה עֶשְׂרִים וּשְׁמֹנָה׃", 2.42. "בְּנֵי הַשֹּׁעֲרִים בְּנֵי־שַׁלּוּם בְּנֵי־אָטֵר בְּנֵי־טַלְמוֹן בְּנֵי־עַקּוּב בְּנֵי חֲטִיטָא בְּנֵי שֹׁבָי הַכֹּל מֵאָה שְׁלֹשִׁים וְתִשְׁעָה׃", 8.33. "וּבַיּוֹם הָרְבִיעִי נִשְׁקַל הַכֶּסֶף וְהַזָּהָב וְהַכֵּלִים בְּבֵית אֱלֹהֵינוּ עַל יַד־מְרֵמוֹת בֶּן־אוּרִיָּה הַכֹּהֵן וְעִמּוֹ אֶלְעָזָר בֶּן־פִּינְחָס וְעִמָּהֶם יוֹזָבָד בֶּן־יֵשׁוּעַ וְנוֹעַדְיָה בֶן־בִּנּוּי הַלְוִיִּם׃", 2.36. "The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.", 2.37. "The children of Immer, a thousand fifty and two.", 2.38. "The children of Pashhur, a thousand two hundred forty and seven. .", 2.39. "The children of Harim, a thousand and seventeen.", 2.40. "The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four.", 2.41. "The singers: the children of Asaph, a hundred twenty and eight.", 2.42. "The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all a hundred thirty and nine.", 8.33. "And on the fourth day was the silver and the gold and the vessels weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levites;",
11. Josephus Flavius, Life, 422 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 129
12. Josephus Flavius, Against Apion, 1.31-1.36 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 202
1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36. but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications;
13. Josephus Flavius, Jewish War, 4.552, 6.115 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 200
4.552. but Cerealis, one of his commanders, took a body of horsemen and footmen, and laid waste that part of Idumea which was called the Upper Idumea, and attacked Caphethra, which pretended to be a small city, and took it at the first onset, and burnt it down. He also attacked Capharabim, and laid siege to it, 6.115. Now Caesar not only received these men very kindly in other respects, but, knowing they would not willingly live after the customs of other nations, he sent them to Gophna, and desired them to remain there for the present, and told them, that when he was gotten clear of this war, he would restore each of them to their possessions again;
14. Josephus Flavius, Jewish Antiquities, 11.181-11.183, 11.312, 13.66-13.71 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 129
11.181. But when Nehemiah saw that the city was thin of people, he exhorted the priests and the Levites that they would leave the country, and remove themselves to the city, and there continue; and he built them houses at his own expenses; 11.182. and he commanded that part of the people which were employed in cultivating the land to bring the tithes of their fruits to Jerusalem, that the priests and Levites having whereof they might live perpetually, might not leave the divine worship; who willingly hearkened to the constitutions of Nehemiah, by which means the city Jerusalem came to be fuller of people than it was before. 11.183. So when Nehemiah had done many other excellent things, and things worthy of commendation, in a glorious manner, he came to a great age, and then died. He was a man of a good and righteous disposition, and very ambitious to make his own nation happy; and he hath left the walls of Jerusalem as an eternal monument for himself. Now this was done in the days of Xerxes. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 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: 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 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.”
15. Tosefta, Pesahim, 3.19 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 201
16. Mishnah, Pesahim, 4.8 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 201
4.8. "שִׁשָּׁה דְבָרִים עָשׂוּ אַנְשֵׁי יְרִיחוֹ, עַל שְׁלֹשָׁה מִחוּ בְיָדָם, וְעַל שְׁלֹשָׁה לֹא מִחוּ בְיָדָם. וְאֵלּוּ הֵן שֶׁלֹּא מִחוּ בְיָדָם, מַרְכִּיבִין דְּקָלִים כָּל הַיּוֹם, וְכוֹרְכִין אֶת שְׁמַע, וְקוֹצְרִין וְגוֹדְשִׁין לִפְנֵי הָעֹמֶר, וְלֹא מִחוּ בְיָדָם. וְאֵלּוּ שֶׁמִּחוּ בְיָדָם, מַתִּירִין גִּמְזִיּוֹת שֶׁל הֶקְדֵּשׁ, וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים בְּשַׁבָּת, וְנוֹתְנִים פֵּאָה לַיָּרָק, וּמִחוּ בְיָדָם חֲכָמִים: \n", 4.8. "Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.",
17. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 200
18. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 200
38b. משלהם תהא והילכתא כוותיה דאביי ולית הילכתא כוותיה דרב חסדא:,(סימן מתאו"ה לברכ"ה דוכ"ן בעבוד"ה כו"ס מכי"ר נהנ"ה בעגל"ה),אמר ר' יהושע בן לוי מנין שהקב"ה מתאוה לברכת כהנים שנאמר (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ואמר רבי יהושע בן לוי כל כהן שמברך מתברך ושאינו מברך אין מתברך שנאמר (בראשית יב, ג) ואברכה מברכיך,ואמר ר' יהושע בן לוי כל כהן שאינו עולה לדוכן עובר בשלשה עשה כה תברכו אמור להם ושמו את שמי,רב אמר חוששין שמא בן גרושה או בן חלוצה הוא,ולא פליגי הא דסליק לפרקים הא דלא סליק לפרקים,ואמר ר' יהושע בן לוי כל כהן שאינו עולה בעבודה שוב אינו עולה שנאמר (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים מה להלן בעבודה אף כאן בעבודה,איני והא ר' אמי ורבי אסי סלקי רבי אמי ורבי אסי מעיקרא הוו עקרי כרעייהו ממטא לא הוה מטו התם וכדתני ר' אושעיא לא שנו אלא שלא עקר את רגליו אבל עקר את רגליו עולה,ותנן נמי אם הבטחתו שנושא את כפיו וחוזר לתפלתו רשאי והוינן בה הא לא עקר אלא דנד פורתא הכא נמי דעקר פורתא,ואמר ריב"ל אין נותנין כוס של ברכה לברך אלא לטוב עין שנאמר (משלי כב, ט) טוב עין הוא יבורך כי נתן מלחמו לדל אל תיקרי יבורך אלא יברך,ואמר ר' יהושע בן לוי מנין שאפי' עופות מכירין בצרי העין שנאמר (משלי א, יז) כי חנם מזורה הרשת בעיני כל בעל כנף,ואמר רבי יהושע בן לוי כל הנהנה מצרי העין עובר בלאו שנאמר (משלי כג, ו) אל תלחם את לחם רע עין וגו' כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך וגו' רב נחמן בר יצחק אמר עובר בשני לאוין אל תלחם ואל תתאו,וא"ר יהושע בן לוי אין עגלה ערופה באה אלא בשביל צרי העין,שנאמר (דברים כא, ז) וענו ואמרו ידינו לא שפכו את הדם הזה וכי על לבנו עלתה שזקני ב"ד שופכי דמים הם אלא לא בא לידינו ופטרנוהו ולא ראינוהו והנחנוהו לא בא לידינו ופטרנוהו בלא מזונות לא ראינוהו והנחנוהו בלא לוייה,אמר אדא א"ר שמלאי בית הכנסת שכולה כהנים כולן עולין לדוכן למי מברכין אמר ר' זירא לאחיהם שבשדות,איני והתני אבא בריה דרב מנימין בר חייא עם שאחורי כהנים אינן בכלל ברכה לא קשיא הא דאניסי הא דלא אניסי,והתני רב שימי מבירתא דשיחורי בית הכנסת שכולה כהנים מקצתן עולין ומקצתן עונין אמן,לא קשיא הא דאישתייר בי עשרה הא דלא אישתייר בי עשרה,גופא תנא אבא בריה דרב מנימין בר חייא עם שאחורי כהנים אינן בכלל ברכה,פשיטא אריכי באפי גוצי לא מפסקי תיבה לא מפסקא מחיצה מאי ת"ש דאמר רבי יהושע בן לוי אפילו מחיצה של ברזל אינה מפסקת בין ישראל לאביהם שבשמים,איבעיא להו צדדין מהו אמר אבא מר בר רב אשי ת"ש דתנן נתכוון להזות לפניו 38b. b should be from them; /b one of the priests themselves should call: Priests. The Gemara concludes: b And the i halakha /i is in accordance with /b the opinion b of Abaye, /b that when only one priest is present, the prayer leader does not call: Priest. b And the i halakha /i is not in accordance with /b the opinion b of Rav Ḥisda, /b as an Israelite may also call: Priests.,§ The Gemara cites b a mnemonic /b device for the statements of Rabbi Yehoshua ben Levi: b Desires the benediction, platform, during the service, cup, recognize, derives benefit, from a heifer. /b , b Rabbi Yehoshua ben Levi says: From where /b is it derived b that the Holy One, Blessed be He, desires the Priestly Benediction? As it is stated: “So shall they put My name upon the children of Israel, and I will bless them” /b (Numbers 6:27). This shows that God waits for the priests to bless the people, and only then He Himself blesses them. b And Rabbi Yehoshua ben Levi says: Any priest who blesses /b the people b is blessed /b from Heaven, b and one who does not bless /b the people b is not blessed, as it is stated: “And I will bless those who bless you” /b (Genesis 12:3)., b And Rabbi Yehoshua ben Levi says: Any priest who does not ascend the platform /b to recite the Priestly Benediction b violates three positive /b mitzvot: b “So you shall bless,” “And you shall say to them” /b (Numbers 6:23), and b “So shall they put My name” /b (Numbers 6:27)., b Rav says: /b One need be b concerned that /b a priest who does not ascend to recite the Priestly Benediction b is perhaps the son of /b a priest and b a divorced woman, or the son of /b a priest and b a i yevama /i who has performed i ḥalitza /i [ i ḥalutza /i ]. /b Perhaps he does not ascend to recite the Priestly Benediction because he is disqualified from the priesthood.,The Gemara comments: b And they do not disagree. This /b statement of Rabbi Yehoshua ben Levi is referring to a case b where he ascends periodically. /b Therefore, there is no reason to believe that he is disqualified from the priesthood, and the assumption is that he violates three positive mitzvot. Whereas b that /b statement of Rav is referring to a case b where one does not ascend /b to recite the Priestly Benediction even b periodically, /b and therefore there is reason to suspect that he is disqualified from the priesthood., b And Rabbi Yehoshua ben Levi says: Any priest who does not ascend /b the platform b during /b the blessing of b the /b Temple b service /b recited in the i Amida /i prayer b may no longer ascend /b to recite the benediction, b as it is stated: “And Aaron lifted up his hands toward the people and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings” /b (Leviticus 9:22). b Just as there, /b in the Tabernacle, Aaron lifted up his hands b during the service, /b as evident from the fact that only after he blessed them does it say that he came down from sacrificing the offerings, b so too here, /b in the i Amida /i prayer, the Priestly Benediction is recited b during /b the blessing of Temple b service. /b ,The Gemara asks: b Is that so? But didn’t /b the priests b Rabbi Ami and Rabbi Asi ascend /b after the blessing of the service? The Gemara answers: b Rabbi Ami and Rabbi Asi would begin walking /b to the platform during the blessing of the service, but b they would not arrive there /b until after the conclusion of this blessing. b And /b this is sufficient b in accordance with what Rabbi Oshaya taught: They taught /b that a priest may not recite the benediction if he did not ascend the platform during the blessing of Temple service b only /b in a case b where he did not begin walking. But if he began walking /b before the prayer leader finished the blessing, b he may ascend the platform /b even after he has finished the blessing., b And /b concerning this issue, b we also learned /b in a mishna ( i Berakhot /i 34a): A priest who serves as prayer leader does not recite the Priestly Benediction, but b if he is certain that he can lift his hands /b and recite the benediction, b and /b then b resume his prayer /b without becoming confused, b he is permitted /b to do so. b And we discussed it /b and raised the following difficulty: If b he did not begin /b walking to ascend the platform during the blessing of the service, how is it permitted for him to recite the benediction? b Rather, /b it must be explained b that he moved slightly /b to show that he also wanted to ascend the platform. b Here too, /b the statement of Rabbi Oshaya is referring even to a case b where /b the priest b uprooted /b himself b slightly /b from his place during the blessing of the service., b And Rabbi Yehoshua ben Levi says: One may give a cup of blessing to recite the blessing /b of Grace after Meals b only to /b someone with b a good eye, /b i.e., a generous person, b as it is stated: “One who has a good eye will be blessed [ i yevorakh /i ], for he gives of his bread to the poor” /b (Proverbs 22:9). b Do not read /b it: “ b Will be blessed.” Rather, /b read it: b Will bless [ i yevarekh /i ]. /b , b And Rabbi Yehoshua ben Levi says: From where /b is it derived b that even birds recognize miserly /b people and do not eat the food they have set in bird traps? b As it is stated: “For in vain the net is spread in the eyes of any bird” /b (Proverbs 1:17)., b And Rabbi Yehoshua ben Levi says: Anyone who derives benefit from miserly people transgresses a prohibition, as it is stated: “Do not eat the bread of one who has an evil eye, /b and do not desire his delicacies, b for as one that has reckoned within himself, so he is. He says to you: Eat and drink, /b but his heart is not with you” (Proverbs 23:6–7). b Rav Naḥman bar Yitzḥak says: He transgresses two prohibitions, /b as it says b “do not eat” and /b also b “do not desire.” /b , b And Rabbi Yehoshua ben Levi says: /b When a person is found slain between two cities and it is not known who killed him, b a heifer whose neck is broken is brought. /b This occurs b only because of miserly people. /b , b As it is stated: “And they shall speak and say: Our hands have not shed this blood” /b (Deuteronomy 21:7). b But did it enter our hearts /b to think b that the Elders of the court are murderers? /b Why it is necessary for them to publicize that they did not kill him? b Rather, /b they must declare: It is b not /b so that this victim b came to us and we dismissed him, and /b it is b not /b so that b we saw him and left him. /b In other words, b he did not come to us and we /b in turn b dismissed him without food, /b and b we did not see him and /b then b leave him without an escort. /b It is miserly people who do not provide others with food and cause them to travel to places where they might be murdered.,§ b Adda said /b that b Rabbi Samlai says: /b In b a synagogue that is /b made up b entirely /b of b priests, everyone ascends the platform /b to recite the Priestly Benediction. The Gemara asks: If the entire congregation is composed of priests, b for whom do they utter the blessing? Rabbi Zeira says: /b They say the blessing b for their brethren who are in the fields. /b ,The Gemara asks: b Is that so? But didn’t Abba, son of Rav Minyamin bar Ḥiyya, teach /b that the b people who are /b standing b behind /b the backs of b the priests are not included in the /b Priestly b Benediction? /b The Gemara answers: That is b not difficult. This /b is a case b where /b the people b are compelled /b to be in the fields because of their work, and they are therefore included in the benediction. Whereas b that /b statement is referring to people b who are not compelled /b to be away but still do not stand face-to-face with the priests. Consequently, they are not included in the benediction.,The Gemara asks: b But didn’t Rav Shimi of Birte deShiḥorei teach /b the following i baraita /i : In b a synagogue that is /b made up b entirely /b of b priests, some of them ascend /b to recite the benediction b and some of them answer amen? /b ,The Gemara answers: That is b not difficult. That /b is a case b where, /b if some of the priests recite the benediction, a quorum of b ten /b priests still b remains /b to receive the benediction and answer amen. Therefore, only some of the priests ascend to recite the benediction. By contrast, b this /b case, which Rabbi Simlai was referring to, is a case b where /b a quorum of b ten does not remain /b to answer amen, so it is better for all of the priests to ascend and bless the people working in the fields.,The Gemara returns to b the /b matter b itself /b cited above: b Abba, son of Rav Minyamin bar Ḥiyya, taught: /b The b people who are /b standing b behind the priests are not included in the benediction. /b ,The Gemara raises several questions with regard to this statement: It b is obvious /b that b tall people /b standing b in front of short people do not interpose /b between the priests and the shorter people with regard to the Priestly Benediction. Similarly, b a chest /b or ark containing a Torah scroll b does not interpose /b between the priests and the people. However, b what /b is the i halakha /i with regard to b a partition? Come /b and b hear /b an answer from b what Rabbi Yehoshua ben Levi said: Even an iron partition does not interpose between the Jewish people and their Father in Heaven; /b the people are included in the benediction., b A dilemma was raised before /b the Sages: b What is /b the i halakha /i in the case of people who are standing to b the sides /b of the priests? Are they included in the blessing? b Abba Mar bar Rav Ashi said: Come /b and b hear /b an answer, b as we learned /b in a mishna ( i Para /i 12:2) with regard to the i halakha /i of sprinkling the waters of purification on vessels that contracted ritual impurity imparted by a corpse: If one b intended to sprinkle /b the water b forward /b
19. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 200
44a. big strongמתני׳ /strong /big הביאו לפניו מליח תחלה ופת עמו מברך על המליח ופוטר את הפת שהפת טפלה לו זה הכלל כל שהוא עיקר ועמו טפלה מברך על העיקר ופוטר את הטפלה:, big strongגמ׳ /strong /big ומי איכא מידי דהוי מליח עיקר ופת טפלה אמר רב אחא בריה דרב עוירא אמר רב אשי באוכלי פירות גנוסר שנו,אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי יוחנן למיכל פירות גנוסר כי הוינן בי מאה מנקטינן ליה לכל חד וחד עשרה עשרה וכי הוינן בי עשרה מנקטינן ליה כל חד וחד מאה מאה וכל מאה מינייהו הוה מחזיק להו צנא בר תלתא סאוי ואכיל להו ומשתבע דלא טעים זיונא זיונא ס"ד אלא אימא מזונא,רבי אבהו אכיל עד דהוה שריק ליה דודבא מאפותיה ורב אמי ורב אסי הוו אכלי עד דנתור מזייהו רשב"ל הוה אכיל עד דמריד ואמר להו רבי יוחנן לדבי נשיאה והוה משדר ליה רבי יהודה נשיאה באלושי אבתריה ומייתי ליה לביתיה,כי אתא רב דימי אמר עיר אחת היתה לו לינאי המלך בהר המלך שהיו מוציאים ממנה ששים רבוא ספלי טרית לקוצצי תאנים מע"ש לע"ש,כי אתא רבין אמר אילן אחד היה לו לינאי המלך בהר המלך שהיו מורידים ממנו ארבעים סאה גוזלות משלש בריכות בחדש כי אתא ר' יצחק אמר עיר אחת היתה בארץ ישראל וגופנית שמה שהיו בה שמנים זוגות אחים כהנים נשואים לשמנים זוגות אחיות כהנות ובדקו רבנן מסורא ועד נהרדעא ולא אשכחו בר מבנתיה דרב חסדא דהוו נסיבן לרמי בר חמא ולמר עוקבא בר חמא ואע"ג דאינהי הוו כהנתא אינהו לא הוו כהני,אמר רב כל סעודה שאין בה מלח אינה סעודה אמר רבי חייא בר אבא א"ר יוחנן כל סעודה שאין בה שריף אינה סעודה:, big strongמתני׳ /strong /big אכל ענבים ותאנים ורמונים מברך אחריהם שלש ברכות דברי רבן גמליאל וחכ"א ברכה אחת (מעין שלש) ר"ע אומר אפי' אכל שלק והוא מזונו מברך עליו ג' ברכות השותה מים לצמאו מברך שהכל נהיה בדברו ר' טרפון אומר בורא נפשות רבות וחסרונן:, big strongגמ׳ /strong /big מ"ט דר"ג דכתיב (דברים ח, ח) ארץ חטה ושעורה וגו' וכתיב ארץ אשר לא במסכנות תאכל בה לחם וגו' וכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך,ורבנן ארץ הפסיק הענין ור"ג נמי ארץ הפסיק הענין ההוא מבעי ליה למעוטי הכוסס את החטה,א"ר יעקב בר אידי א"ר חנינא כל שהוא מחמשת המינין בתחלה מברך עליו במ"מ ולבסוף ברכה אחת מעין שלש,אמר רבה בר מרי אריב"ל כל שהוא משבעת המינין בתחלה מברך בורא פרי העץ ולבסוף ברכה אחת מעין שלש,א"ל אביי לרב דימי מאי ניהו ברכה אחת מעין שלש א"ל אפירי דעץ על העץ ועל פרי העץ ועל תנובת השדה ועל ארץ חמדה טובה ורחבה שהנחלת לאבותינו לאכול מפריה ולשבוע מטובה רחם ה' אלהינו על ישראל עמך ועל ירושלים עירך ועל מקדשך ועל מזבחך ותבנה ירושלים עיר קדשך במהרה בימינו והעלנו לתוכה ושמחנו בה כי אתה טוב ומטיב לכל,דחמשת המינין על המחיה ועל הכלכלה ועל תנובת השדה כו' וחותם על הארץ ועל המחיה,מיחתם במאי חתים כי אתא רב דימי אמר רב חתים בר"ח ברוך מקדש ישראל וראשי חדשים הכא מאי,רב חסדא אמר על הארץ ועל פירותיה ור' יוחנן אמר על הארץ ועל הפירות א"ר עמרם ולא פליגי הא לן והא להו,מתקיף לה ר"נ בר יצחק אינהו אכלי ואנן מברכין אלא איפוך רב חסדא אמר על הארץ ועל הפירות ר' יוחנן אמר על הארץ ועל פירותיה 44a. strong MISHNA: /strong If b they brought salted /b food b before him /b to eat b first and bread with it, he recites a blessing over the salted /b food b and /b thereby b exempts the bread, because /b the salted food is primary while b the bread is secondary to it. This is the principle: Any /b food b that is primary and a secondary /b food b is with it, one recites a blessing over the primary and, /b in so doing, b exempts the secondary /b from its own blessing., strong GEMARA: /strong The Gemara asks: b And is there a /b circumstance b where salted food is primary and bread is secondary? /b Generally, no meal has a salted food item as its primary component. b Rav Aḥa, son of Rav Avira, said /b that b Rav Ashi said: /b This i halakha /i b was taught with regard to those who eat fruits of Genosar, /b which are extremely sweet and which would be eaten along with salted foods in order to temper this sweetness. They would eat bread along with those salted foods.,On a related note, the Gemara employs hyperbole in praising the fruits of Genosar. b Rabba bar bar Ḥana said: When we would go after Rabbi Yoḥa to eat fruits of Genosar, when we were one hundred /b people together, b each and every one of us would bring him ten /b fruits, b and when we were ten /b people together, b each and every one of us would bring him one hundred /b fruits, b and every hundred of /b the fruits b would /b require a b basket of three i se’a /i to hold them. /b Rabbi Yoḥa would b eat them /b all, b and /b was prepared b to swear that he had not tasted /b any b food. /b The Gemara asks: b Does it enter your mind /b that he claimed that b he had not tasted /b any b food? Rather, say /b that he had not tasted any b sustece. /b Due to their delicious taste, he was still not satiated.,The Gemara continues to wax hyperbolic: b Rabbi Abbahu ate /b fruits of Genosar b until /b the sweet, lush fruits made his skin so slippery that b a fly would slip from his forehead. And Rav Ami and Rav Asi would eat /b them b until their hair fell out. Rabbi Shimon ben Lakish would eat them until he became confused. And /b then b Rabbi Yoḥa would tell the household of the i Nasi /i /b about his condition b and Rabbi Yehuda Nesia would send the authorities after him and they would take him to his house. /b ,On a similar note, the Gemara relates: b When Rav Dimi came /b from Eretz Yisrael to Babylonia b he said: King Yannai had a city on the King’s Mountain, from which they would take six-hundred thousand bowls of sardines for those cutting figs /b off the b trees /b during the course of the week b from Shabbat eve to Shabbat eve. /b There were so many workers, and the fruit was so sweet, that they needed such a vast quantity of salted fish to enable them to continue with their work.,On the subject of the King’s Mountain and Eretz Yisrael, b when Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: King Yannai had a tree on the King’s Mountain from which they would remove forty i se’a /i of pigeons from three broods each month. When Rabbi Yitzḥak came /b from Eretz Yisrael to Babylonia b he said: There was a city in Eretz Yisrael named Gufnit, in which there were eighty pairs of brothers who were priests, married to eighty pairs of sisters, who were all from priestly /b families. b And /b to assess the frequency of that phenomenon, the Gemara relates: b The Sages checked from Sura to Neharde’a, and with the exception of the daughters of Rav Ḥisda, who were married to Rami bar Ḥama and /b his brother b Mar Ukva bar Ḥama, they could not find /b a similar case. b And, /b even in the case that they found, b although they, /b the sisters, b were /b the daughters of b a priest, they, /b the brothers b were not priests. /b Throughout virtually the entire country of Babylonia, they could not find a similar circumstance.,On the topic of salted food, b Rav said: Any meal in which there is no salt is not /b considered b a meal. Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: Any meal in which there is no /b cooked item with b gravy /b (Rashi) b is not /b considered b a meal. /b , strong MISHNA: /strong b One who ate /b from the fruit for which Eretz Yisrael was praised, b grapes and figs and pomegranates, recites /b the b three blessings /b of Grace after Meals, as he would after eating bread; this is b the statement of Rabban Gamliel. And the Rabbis say: /b One need only recite b one blessing abridged from /b the b three /b blessings of Grace after Meals. b Rabbi Akiva says: /b The three blessings of Grace after Meals are not restricted to bread; rather, b even /b if b one ate boiled vegetables, but it is his /b primary b sustece, he recites /b the b three blessings /b of Grace after Meals. Additionally: b One who drinks water /b to quench b his thirst recites: By whose word all things came to be. Rabbi Tarfon says: /b He recites: b Who creates the many forms of life and their needs. /b , strong GEMARA: /strong The Gemara asks: b What is the reason /b for the opinion b of Rabban Gamliel? /b The Gemara responds: b As it is written /b in the verse that deals in praise of Eretz Yisrael: b “A land of wheat and barley, /b vines, figs, and pomegranates, a land of olive oil and honey” (Deuteronomy 8:8), b and it is written: “A land in which you will eat bread without scarcity” /b (Deuteronomy 8:9), b and it is written: “And you will eat and be satisfied and then you shall bless the Lord your God /b for the good land He has given you” (Deuteronomy 8:10). Rabban Gamliel concludes from here that the fruits for which Eretz Yisrael was praised are included in the mitzva to recite a blessing after eating. Since that Torah portion alludes to three blessings, fruit also requires three blessings., b And /b what do b the Rabbis /b hold? The verse: b “A land /b in which you will eat bread without scarcity,” b concluded /b discussion of b that matter, /b and the mitzva: “You will eat and be satisfied and then you shall bless,” applies only to bread. b And /b if so, according to b Rabban Gamliel as well, /b doesn’t b “land” conclude /b discussion of b that matter? Rather, that /b verse b is necessary /b in order b to exclude one who chews /b raw b wheat /b from the obligation to recite Grace after Meals. Even according to Rabban Gamliel, it does not have the legal status of bread., b Rabbi Ya’akov bar Idi said /b that b Rabbi Ḥanina said: Anything that is from the five species /b of grain, b at the start, one recites over it: Who creates the various kinds of nourishment, and at the end, one blessing abridged from /b the b three /b blessings of Grace after Meals., b Rabba bar Mari said /b that b Rabbi Yehoshua ben Levi said: Anything that is from the seven species /b for which the Eretz Yisrael was praised, b at the start, one recites over it: Who creates fruit of the tree, and afterward and at the end, one blessing abridged from /b the b three /b blessings of Grace after Meals., b Abaye said to Rav Dimi: What is the /b formula of b one blessing abridged from /b the b three /b blessings of Grace after Meals? He said to him: b Over fruits of a tree one recites: /b br b For the tree and the fruit of the tree, /b br b and for the produce of the field, /b br b and for the desirable, good and spacious land that you gave as a heritage to our ancestors /b br b that they might eat of its fruit and be satisfied with its goodness. /b br b Have compassion, Lord our God, /b br b upon Israel Your people and upon Jerusalem Your city, /b br b and upon Your Temple and upon Your altar. /b br b May You rebuild Jerusalem, Your holy city, swiftly in our time, /b br b and may You bring us back there rejoicing in it /b br b as You are good and do good to all. /b ,After eating products baked from one of the b five species /b of grain, one recites: b For the nourishment and sustece and for the produce of the field, and he concludes: For the land and for the nourishment. /b ,However, the question was raised: In terms of b conclusion, with what does he conclude /b the blessing? As one does not conclude a blessing with two themes, with which of the themes should he conclude the blessing? b When Rav Dimi came /b from Eretz Yisrael to Babylonia b he said: Rav /b would b conclude /b the blessing b on the New Moon: Blessed…Who sanctifies Israel and the New Moons. /b Apparently, one can conclude a blessing with two themes. b What /b does one recite b here? /b , b Rav Ḥisda said: For the land and for its fruits. Rabbi Yoḥa said: For the land and for the fruits. Rav Amram said: They do not disagree; /b rather, b this /b blessing, for its fruits, is b for us, /b in Babylonia, b and this /b blessing, for the fruits, is for b them, /b in Eretz Yisrael., b Rav Naḥman bar Yitzḥak strongly objects: They, /b in Eretz Yisrael, b eat and we, /b in Babylonia, b recite a blessing? /b How can we, residents of Babylonia, recite a blessing for the fruits of Eretz Yisrael while eating the fruits of Babylonia? b Rather, reverse /b the opinions: b Rav Ḥisda said: For the land and for the fruits, and Rabbi Yoḥa said: For the land and for its fruits. /b
20. Dead Sea Scrolls, 4Qpaleogen-Exod, 57  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 202
21. Babylonian Talmud, TaʿAnit, None  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 201
22. Palestinian Talmud, TaʿAnit, None  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 200, 201
23. Dead Sea Scrolls, 4Qhalakhic, 4.11  Tagged with subjects: •priests, in judea, settlement patterns of Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 202