Jason (High Priest)

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Jason (high priest) en.wikipedia.org/wiki/Jason_(high_priest) Jump to navigation Jump to search of the Oniad family, brother to Onias III, was a High Priest in (יאסון ,Jason (Hebrew: Yason the Temple in Jerusalem. Josephus records that his name, before he hellenised it, was [Yēshua`).[1 י ֵ ׁשו ּ ַﬠ originally Jesus (Hebrew Jason became high priest in 175 BCE after the accession of Antiochus IV Epiphanes to the throne of the Seleucid Empire. In an ongoing dispute between the current High Priest, Onias III, and Simon the Benjamite, Jason offered to pay Antiochus in order to be confirmed as the new High Priest in Jerusalem. Antiochus accepted the offer and further allowed Jason to build a gymnasium in Jerusalem and create a Greek-style Polis named after the king, Antioch.[2] With the creation of Antioch, Jason abandoned the ordinances given under Antiochus III the Great, which defined the polity of the Judeans according to the Torah. Jason's time as High Priest was brought to an abrupt end in 171 BCE when he sent Menelaus, the brother of Simon the Benjamite, to deliver money to Antiochus. Menelaus took this opportunity to "outbid" Jason for the priesthood, resulting in Antiochus confirming Menelaus as the High Priest. Jason fled Jerusalem and found refuge in the land of the Ammonites.[3] In 168 BCE Jason made a failed attempt to regain control of Jerusalem. Fleeing again to Ammon, he then continued to Egypt, then finally to Sparta, where he died and was buried [4] See also Hellenistic Judaism References Cohen, Shaye J.D. (2006). From the Maccabees to the Mishnah. Louisville, Kentucky: Westminster John Knox Press. ISBN 0-664-22743-0. Tabernacle Post-exilic 1/2 Herodians to the Jewish Revolt 2/2.

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Honigmanonigman - 9780520275584.Indd9780520275584.Indd 1 228/06/148/06/14 2:382:38 PMPM 2 General Introduction
General Introduction SUMMARY Th e fi rst and second books of Maccabees narrate events that occurred in Judea from the 170s through the 150s and eventually led to the rise of the Hasmonean dynasty: the toppling of the last high priest of the Oniad dynasty, the transforma- tion of Jerusalem into a Greek polis, Antiochos IV’s storming of Jerusalem, his desecration of the temple and his so-called persecution of the Jews, the liberation of the city and rededication of the temple altar by Judas Maccabee, the foundation of the commemorative festival of Hanukkah, and the subsequent wars against Seleukid troops. 1 Maccabees covers the deeds of Mattathias, the ancestor of the Maccabean/Hasmonean family, and his three sons, Judas, Jonathan, and Simon, taking its story down to the establishment of the dynastic transmission of power within the Hasmonean family when John, Simon’s son, succeeded his father; whereas 2 Maccabees, which starts from Heliodoros’s visit to Jerusalem under the high priest Onias III, focuses on Judas and the temple rededication, further dis- playing a pointed interest in the role of martyrs alongside that of Judas. Because of this diff erence in chronological scope and emphasis, it is usually considered that 1 Maccabees is a dynastic chronicle written by a court historian, whereas 2 Macca- bees is the work of a pious author whose attitude toward the Hasmoneans has been diversely appreciated—from mild support, through indiff erence, to hostility. Moreover, the place of redaction of 2 Maccabees, either Jerusalem or Alexandria, is debated. Both because of its comparatively fl amboyant style and the author’s alleged primarily religious concerns, 2 Maccabees is held as an unreliable source of evidence about the causes of the Judean revolt.
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RES 2015.12.15 Bertalotto on the Institution of the Hasmonean High
Reviews of the Enoch Seminar 2015.12.15 Vasile Babota, The Institution of the Hasmonean High Priesthood . Supplements to the Journal for the Study of Judaism 165. Leiden: Brill, 2014. ISBN: 978900425177. € 123 / $ 171. Hardback. Pierpaolo Bertalotto Bari, Italy The aim of this book is to define more adequately the Hasmonean high priesthood as an institution in comparison with the biblical / Jewish tradition on the one hand and the Hellenistic / Seleucid world on the other. Were the Hasmonean high priests more like preexilic kings, like priests from the Oniad or Zadokite families, or like Hellenistic king-priests? This is the question that continually surfaces throughout the entire book. The study contains an introduction, ten chapters, final conclusions, a full bibliography, an index of ancient people, and an index of ancient sources. The introduction offers a brief presentation of the scholarly work on high priestly office which focuses on the relationship among the Hasmonean high priesthood, the Jewish tradition, and the Hellenistic world. Babota then begins his analysis by describing the sources for his study. He considers 1 Maccabees a unitary pro-Hasmonean work written at the time of John Hyrcanus I, probably soon before his death, whose aim is to strengthen his position as high priest in the line of Simon. This strong political agenda must be taken into account when using this literary work as a historical source: its reliability must be assessed, as the author consistently does, on a case by case basis. Concerning 2 Maccabees, Babota especially emphasizes its pro-Judas stance. It is therefore less favorable towards Jonathan and Simon than 1 Maccabees and to some extent critical of the establishment of the Hasmonean high priesthood.
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Hanukah History
A BRIEF HISTORY OF Chanukah More than a little oil – edited by Rabbi Ron Symons Alexander the Great conquered Israel in the 4 th century B.C.E. He was a benevolent ruler result of a vision he was said to have had before he began any battle. The story goes that upon entering Jerusalem, he was met by the High Priest, Shimon HaTzaddik. Before every battle, he saw his likeness in a vision. As a result, he cancelled taxes on the Jews during the Sabbatical year, offered animals in the Temple on his own behalf, and granted the Jews religious freedom. Conditions changed when Alexander died. His empire was divided among different generals. After a power struggle, Israel came under the control of the Seleucid Dynasty – Greek kings who ruled from Syria. Until this point, the major threat was spiritual annihilation resulting from Hellenization, the adaptation of Greek culture and philosophy (assimilation). Hellenization attacked the moral, ethical and religious fibre of Judaism. Many Jews resisted assimilation but many became ardent Hellenists. Under the Seleucid kings, this situation continued. With the rise of Antiochus IV both the spiritual and physical survival of the Jewish people was severely threatened. Sadly enough, Jewish Hellenists contributed towards Jewish destruction by complaining to the king that the pace of assimilation was not fast enough. Tragedy resulted. One man, named Joshua, or the Hellenized Jason, bribed the King into replacing the high priest and appointing him instead. This new “high-priest” erected a gymnasium near the Temple where the priests would go and play sports, thereby neglecting their duties.
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Levi References & Notes
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BIBLICAL GENEALOGIES Adam → Seth
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The Aaronic Priesthood Exodus 28:1
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Shiur Handout
c"qa CAN YOU ANSWER THESE QUESTIONS? 1. How many battles did the Maccabees win prior to the rededication of the Temple (Bais Hamikdash)? 2. Describe the role of the assimilated Jews in the war with the Syrians. 3. How many years had the Temple fallen into disuse before the rededication? 4. Describe the new Menorah that was used at the rededication. 5. Who was Alcimus? This and much more will be addressed in the eleventh lecture of this series: "Chanukah". To derive maximum benefit from this lecture, keep these questions in mind as you listen to the tape and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them. PLEASE NOTE: This outline and source book was designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it as well as a handy reference guide and for quick review. THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons Series I Lecture #11 CHANUKAH I. The Struggle A. When Appollonius the general of the Samaritan forces heard this he took his army, and made haste to go against Judas; who met him, and joined battle with him, and beat him, and slew many of his men, and among them Appollonius himself, their general, whose sword being that which he happened to wear, he seized upon, and kept for himself; but he wounded more than he slew, and took a great deal of prey from the enemies' camp, and went his way.
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The Covenanters of Damascus; a Hitherto Unknown Jewish Sect by George Foot Moore
The Project Gutenberg EBook of The Covenanters of Damascus; A Hitherto Unknown Jewish Sect by George Foot Moore This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: The Covenanters of Damascus; A Hitherto Unknown Jewish Sect Author: George Foot Moore Release Date: April 12, 2010 [Ebook 31960] Language: English ***START OF THE PROJECT GUTENBERG EBOOK THE COVENANTERS OF DAMASCUS; A HITHERTO UNKNOWN JEWISH SECT*** The Covenanters of Damascus; A Hitherto Unknown Jewish Sect George Foot Moore Harvard University Harvard Theological Review Vol. 4, No. 3 July, 1911 Contents The Covenanters Of Damascus; A Hitherto Unknown Jewish Sect . .2 Footnotes . 59 [330] The Covenanters Of Damascus; A Hitherto Unknown Jewish Sect Among the Hebrew manuscripts recovered in 1896 from the Genizah of an old synagogue at Fostat, near Cairo, and now in the Cambridge University Library, England, were found eight leaves of a Hebrew manuscript which proved to be fragments of a book containing the teaching of a peculiar Jewish sect; a single leaf of a second manuscript, in part parallel to the first, in part supplementing it, was also discovered. These texts Professor Schechter has now published, with a translation and commentary, in the first volume of his Documents of Jewish Sectaries.1 The longer and older of the manuscripts (A) is, in the opinion of the editor, probably of the tenth century; the other (B), of the eleventh or twelfth.
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Antiochus Epiphanes and the Jewish State
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Judea/Israel Under the Greek Empires." Israel and Empire: a Postcolonial History of Israel and Early Judaism
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The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 12-2011 The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the History of Religion Commons Recommended Citation Perkins, Nancy, "The Book of Enoch and Second Temple Judaism." (2011). Electronic Theses and Dissertations. Paper 1397. https://dc.etsu.edu/etd/1397 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. The Book of Enoch and Second Temple Judaism _____________________ A thesis presented to the faculty of the Department of History East Tennessee State University In partial fulfillment of the requirements for the degree Masters of Arts in History _____________________ by Nancy Perkins December 2011 _____________________ William D. Burgess Jr., PhD, Chair Keith Green, PhD Henry Antkiewicz, PhD Keywords: Book of Enoch, Judaism, Second Temple ABSTRACT The Book of Enoch and Second Temple Judaism by Nancy Perkins This thesis examines the ancient Jewish text the Book of Enoch, the scholarly work done on the text since its discovery in 1773, and its seminal importance to the study of ancient Jewish history. Primary sources for the thesis project are limited to Flavius Josephus and the works of the Old Testament. Modern scholars provide an abundance of secondary information.
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