Comparing Groups
Deuterocanon
Rabbinic
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Reverse ComparisonWisdom of Solomon
Sirach
Sirach 3:21
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Chagigah 13a
Sirach 3:21
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Genesis Rabbah 8:2
Sirach 3:21
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Mishnah Chagigah 2:1
Sirach 3:30
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Bava Batra 10a
Sirach 5:11
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Pirkei Avot 1:15
Sirach 7:10
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Eruvin 65a
Sirach 7:17
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Pirkei Avot 4:4
Sirach 11:1
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Jerusalem Berakhot 7.2
Sirach 11:1
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Jerusalem Nazir 5.3
Sirach 13:16
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Bava Kamma 92b
Sirach 14:11
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Eruvin 54a
Sirach 15:14
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Genesis Rabbah 9:7
Sirach 21:22
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Niddah 16b
Sirach 24:32
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Bava Batra 12a
Sirach 25:13
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Shabbat 11a
Sirach 28:12
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Leviticus Rabbah 33
Sirach 31:15
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Shabbat 31a
Sirach 34:31
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Mishnah Yoma 8:9
Sirach 38:4
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Genesis Rabbah 10
Sirach 42:9
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Sanhedrin 100b
Sirach 44:19
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Tosefta Sotah 10:6
Apocrypha, Deuterocanon, and Rabbinic Literature
Most of [the Apocrypha and Pseudepigrapha] were written in the Land of Israel, in Aramaic or Hebrew. However, some of them, such as The Wisdom of Solomon, were written in Greek. These Jewish Greek writings were produced in the widespread Jewish Diaspora of the time, mainly in Egypt and in North Africa. Although most of the Hebrew and Aramaic texts have been lost over the centuries, many of them, translated into Greek or Oriental Christian languages (such as Ethiopic, Syriac or Armenian) have been found. Early Christianity showed great interest in Jewish traditions and stories about biblical figures and events, and as a result scholars now have access to a substantial library of Jewish writing, created during a crucial period of Jewish history, but preserved only within the Christian tradition.
Certain of the apocryphal works were known in Jewish tradition throughout the Middle Ages, not necessarily in their full texts, but in shortened and retold versions, or in translations back into Hebrew or Aramaic from Christian languages. Thus forms of the Books of Judith, Maccabees and Ben Sira, as well as parts of Wisdom of Solomon were familiar to Jewish scholars. But these works never achieved wide acceptance in Judaism and remained, to a greater or lesser extent, curiosities ... To modern Jewish scholars, these works are known as the Sefarim Hitsonim ("External Books").
Certain of the apocryphal works were known in Jewish tradition throughout the Middle Ages, not necessarily in their full texts, but in shortened and retold versions, or in translations back into Hebrew or Aramaic from Christian languages. Thus forms of the Books of Judith, Maccabees and Ben Sira, as well as parts of Wisdom of Solomon were familiar to Jewish scholars. But these works never achieved wide acceptance in Judaism and remained, to a greater or lesser extent, curiosities ... To modern Jewish scholars, these works are known as the Sefarim Hitsonim ("External Books").
Stone, Michael E. Jewish Holy Scriptures: The Apocrypha and Pseudepigrapha (pp. 1-5) The Jewish Virtual Library, 2017
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