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The rabbinic text Mishnah Yoma emphasizes that repentance is meaningless without real change, echoing the same language found in Sirach 34, demonstrating that Ben Sira's influence extended into rabbinic tradition.
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2500 BCE
1000+ CE

Sirach 34:31

Ben Sira, Ecclesiasticus
Deuterocanon
28 When one builds, and another pulls down, what profit do they have but toil? 29 When one prays, and another curses, whose voice will the Lord listen to? 30 He who washes himself after touching a dead body, and touches it again, what does he gain by his washing? 31 Even so a man fasting for his sins, and going again, and doing the same, who will listen to his prayer? What profit does he have in his humiliation?
Date: 195–180 BCE (based on scholarly estimates)

Mishnah Yoma 8:9

Mishnah
Rabbinic
With regard to one who says: I will sin and then I will repent, I will sin and I will repent, Heaven does not provide him the opportunity to repent, and he will remain a sinner all his days. With regard to one who says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. Furthermore, for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30).
Date: 190–230 CE (based on scholarly estimates)
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Notes and References

#4014
"... The book of Ben Sira, a work at the fringes of the Jewish biblical canon, posed a different sort of problem for the rabbis. The rabbis affirm that Ben Sira is not included in the biblical canon (t. Yad. 2:13). Nevertheless, it is clear that the book enjoyed widespread popularity in both rabbinic and non-rabbinic circles (Leiman 1991, 99–102). Indeed, the content of Ben Sira is consistent with rabbinic wisdom statements and is cited frequently in rabbinic literature (Segal 1958, 37–42); several rabbis even take credit for teachings found in the book (Pirkei Avot 4:4; b. Shabbat 11a). There is not an obvious pattern to the subject matter or verses that the rabbis cite, although Tal Ilan (2006) notes that a significant percentage of them concern women. Other subject matter quoted include attitudes toward esoteric knowledge, appropriate social conduct and manners, and hospitality (Labendz 2006, 381). Of course, Ben Sira’s famous identification of wisdom with Torah resembles that found in rabbinic literature, even if the rabbis never quote Sirach 24. Whether the rabbis would be willing to rely upon a non-canonical work as a source of wisdom regardless of its content, however, was an open question ..."
Ari Mermelstein, “Wisdom and the Rabbis,” in The Wiley Blackwell Companion to Wisdom Literature, ed. Samuel L. Adams and Matthew Goff (Hoboken, NJ: John Wiley & Sons, 2020), 368–388.

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

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