The Monarchic Principle
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Outlines of Introduction to the Hebrew Bible
PRINCIPAL W .. TAYLOR COLLECTION 1951 OUTLINES OF INTRODUCTION TO THE HEBREW BIBLE OUTLINES OF INTRODUCTION TO THE HEBREW BIBLE ALFRED S; GEDEN, M.A., D.D. TUTOR IN HEBREW AND BIBLICAL LITERATURE AT THE WESLEVAN COLLEGE, RICHMOND is. s.si EDINBURGH: T. & T. CLARK, 38 GEORGE STREET 909 Printed by MORRISON & GIBB LIMITED FOR T. & T. CLARK, EDINBURGH. LONDON : SIMPKIN, MARSHALL, HAMILTON, KENT, AND CO. LIMITED. NEW YORK : CHARLES SCRIBNER's SONS. tljOSE nig JFtlloin- Utlj0 toitlj me ftunnrj suctcssibt ircars Ijairc founir icligljt anti instrurtion in tljc stu&5 of Ur SestantEnt ^aip 3 tfE&icatE ifris ook PREFACE THE following chapters have formed substantially the groundwork or basis of a series of lectures introductory to the study of the Old Testament, which for several years past have been delivered at the Wesleyan College, Bichmond. I have ventured to dedicate them accord- ingly to niy fellow-students, past and present, to some of whom, I would fain trust, the memory of studies pursued in common may prove as pleasant as it has often been to me. It has been my aim throughout rather to stimulate and suggest, than ex cathedrd to instruct and I have been led to in the ; publish hope that others also, students in a broader field, may find herein interest and aid. That the lectures make no pretension to exhaustiveness, on a theme amongst the most enravelled that the human mind can essay to resolve, will be patent to all. In every instance, however, I have sought to indicate lines of profitable or necessary research, and of set purpose have refrained from attempting to discuss details or to present and criticise the varying conclusions and results of many minds. -
14.Aristocratic System
Chapter XIV The Aristocratic System (System A) he Aristocratic understanding (System A) of “µybr[h ˆyb (byn ha-arabim)” Twas represented by the Jews called Sadducees, the Boethusian Sad- ducees, and by the ancient Samaritans. Moreover, it was used by the early assemblies following Yahushua the messiah.1 Very few writings which discuss just how to observe Phasekh have come down to us directly from any acknowledged Sadducean, Boethusian, or ancient Samaritan source, so that for an acquaintance with their opinions we are mainly dependent upon their antagonists.2 These antagonists, and records which are derived from the later variations of this view (as demonstrated by the neo-Samaritans and Karaites),3 show that, contrary to the Hasidic views, the Aristocratic approach under- stood that the first br[ (arab; intermixing of light and dark) occurred at sun- set and the second at deep twilight (the setting of darkness). Aristocratic Interpretation The Gesenius’s Hebrew and Chaldee Lexicon explains the Aristocratic interpretation: Dual. µyIBær“[æ the two evenings; only in the phrase µyIBær“[æh; ˆyBe, between the two evenings, Ex. 16:12; 30:8; used as marking the space of time during which the paschal lamb was slain, Ex. 12:6; Lev. 23:5; Num. 9:3; and the evening sacrifice was offered, Ex. 29:39, 41; Num. 28:4; i.e. according to the opinion of the Karaites and Samaritans (which is favoured by the words of Deut. 16:6), the time between sunset and deep twilight.4 James Hastings notes: The time of the Passover sacrifice is defined in the Law as ‘between the two evenings’ (µyIB'r“['h; ˆyBe, Ex 126, Lv 235, Nu 93. -
The Generic Transformation of the Masoretic Text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah
Durham E-Theses Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah Hardy, John Christopher How to cite: Hardy, John Christopher (1995) Wine, women and work: the generic transformation of the Masoretic text of Qohelet 9. 7-10 in the Targum Qohelet and Qohelet Midrash Rabbah, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5403/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 WINE, WOMEN AND WORK: THE GENERIC TRANSFORMATION OF THE MA50RETIC TEXT OF QOHELET 9. 7-10 IN THE TARGUM QOHELET AND QOHELET MIDRASH RABBAH John Christopher Hardy This tnesis seeks to understand the generic changes wrought oy targum Qonelet and Qoheiet raidrash rabbah upon our home-text, the masoretes' reading ot" woh. -
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’S New Book Sin•A•Gogue: Sin and Failure in Jewish Thought
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought (Boston: Academic Studies Press, 2019) By Rabbi Yitzchok Oratz A Bashevkin-inspired Bio Blurb:[1] Rabbi Yitzchok Oratz is Rabbi of the Monmouth Torah Links community in Marlboro, NJ. His writings can be found in various rabbinic and popular journals, including Hakira, Ohr Yisroel, Nehoroy, Nitay Ne’emanim, and on Aish, Times of Israel, Torah Links, Seforim Blog, and elsewhere. His writings are rejected as often as they are accepted, and the four books he is currently working on will likely never see the light of day. “I’d rather laugh[2] with the sinners than cry with the saints; the sinners are much more fun.”[3] Fortunate is the man who follows not the advice of the wicked, nor stood in the path of the sinners, nor sat in the session of the scorners. (Psalms 1:1) One who hopes is always happy [and] without pain . hope keeps one alive . even one who has minimal good deeds . has hope . one who hopes, even if he enters Hell, he will be taken out . his hope is his purity, literally the Mikvah [4] of Yisroel . and this is the secret of repentance . (Ramchal, Derush ha-Kivuy) [5] Rabbi David Bashevkin is a man deeply steeped in sin. -
RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #7 (May 12, 2009) “Persian Jews”
RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #7 (May 12, 2009) “Persian Jews” Sassanid Empire: Persian ruling dynasty established in 226 CE, which instituted rigid class hierarchies, autocratic military rule, and Zoroastrianism as the “official” Persian religion; in constant military conflict with the Roman Empire, until collapsing under the spread of Islam in the 650s dualism: a theological orientation that posits a struggle between good and evil that is conducted at the individual, communal, and cosmic levels; dualistic religions usually assume the eventual triumph of “good” over “evil,” but assign different levels of potency and authority to the powers of evil Zoroastrianism/Magianism/Mazdeanism: a dualistic ethical monotheism of the Near East, in which believers worship a single god of wisdom and truth (Ahura Mazda) and work to resist the forces of evil (in extreme formulations, posited as almost a second god); Mazda is not worshipped with sacrifices, but in fire temples managed by special priests (magi); the religion is named for Zarathustra (or Zoroaster), the prophet (of the 64th? 18th? 10th? 6th? cen. BCE) of Mazda (although greatly diminished, Zoroastrianism remains a “world religion,” with adherents possibly numbering in the millions) Mani/Manicheanism: an ascetic dualistic monotheism founded by Mani (in the third century), combining aspects of Mazdeanism and Christianity; Manicheans believed that seeds of Light were trapped in a web of Darkness (the created world), and that the Savior (Christ) had come to free the seeds of Light Pahlavi: the official court language of the Sassanids Aramaic: the official scribal language of the Sassanids “castes”: a sociological term used to describe highly rigid systems of social hierarchy; in Sassanian Persia, these castes are usually divided into four: priestly, warrior/noble, scribal/bureaucratic, merchant/artisans. -
Kings & Events of the Babylonian, Persian and Greek Dynasties
KINGS AND EVENTS OF THE BABYLONIAN, PERSIAN, AND GREEK DYNASTIES 612 B.C. Nineveh falls to neo-Babylonian army (Nebuchadnezzar) 608 Pharaoh Necho II marched to Carchemesh to halt expansion of neo-Babylonian power Josiah, King of Judah, tries to stop him Death of Josiah and assumption of throne by his son, Jehoahaz Jehoiakim, another son of Josiah, replaced Jehoahaz on the authority of Pharaoh Necho II within 3 months Palestine and Syria under Egyptian rule Josiah’s reforms dissipate 605 Nabopolassar sends troops to fight remaining Assyrian army and the Egyptians at Carchemesh Nebuchadnezzar chased them all the way to the plains of Palestine Nebuchadnezzar got word of the death of his father (Nabopolassar) so he returned to Babylon to receive the crown On the way back he takes Daniel and other members of the royal family into exile 605 - 538 Babylon in control of Palestine, 597; 10,000 exiled to Babylon 586 Jerusalem and the temple destroyed and large deportation 582 Because Jewish guerilla fighters killed Gedaliah another last large deportation occurred SUCCESSORS OF NEBUCHADNEZZAR 562 - 560 Evil-Merodach released Jehoiakim (true Messianic line) from custody 560 - 556 Neriglissar 556 Labaski-Marduk reigned 556 - 539 Nabonidus: Spent most of the time building a temple to the mood god, Sin. This earned enmity of the priests of Marduk. Spent the rest of his time trying to put down revolts and stabilize the kingdom. He moved to Tema and left the affairs of state to his son, Belshazzar Belshazzar: Spent most of his time trying to restore order. Babylonia’s great threat was Media. -
Poem from "Bechadarav” וירדחב, Trans. Yaakov
TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] trans. Yaakov David Shulman ,בחדריו ”Poem from "Bechadarav The Clarity of The Land Of Israel My heart yearns for the clarity of the land of Israel For the faith of the land of Israel For the holiness of the land of Israel Where can I find the joy of the land of Israel The inner calm of the land of Israel The closeness to the Divine of the land of Israel The truth of the land of Israel The might and power of the land of Israel The trust of the land of Israel Have mercy, Hashem, have compassion Compassionate and gracious God Be merciful Make it possible for me to come back to you totally Bring me back to Your beautiful land Make it possible for me to see the joy of Your people To rejoice with Your heirs Have compassion, have compassion Compassionate Father Have mercy, liberate, liberating God 1|7 TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] תלמוד בבלי - מסכת סנהדרין Babylonian Talmud - Sanhedrin 24a דף כד עמוד א אמר רבי אושעיא: מאי דכתיב R. Oshaia said: What is the meaning of the verse, And I (זכריה י"א) "ואקח לי )את( שני took unto me the two staves; the one I called No'am מקלות לאחד קראתי נועם — ?[graciousness] and the other I called 'hoblim' [binders] ולאחד קראתי חובלים", נועם - No'am' refers to the scholars of Palestine, who treat each' אלו תלמידי חכמים שבארץ ישראל, שמנעימין זה לזה other graciously [man'imim] when engaged in halachic בהלכה. -
Manasseh: Reflections on Tribe, Territory and Text
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know. -
Mishnah: the New Scripture Territories in the East
176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender. -
Downloaded 4.0 License
Numen 68 (2021) 230–271 brill.com/nu How Do We Explain the Quiet Demise of Graeco-Roman Religion? An Essay Jan N. Bremmer Faculty of Theology and Religious Studies, University of Groningen, Groningen, The Netherlands [email protected] Abstract Until now, the relatively quiet transition from traditional Graeco-Roman religion to Christianity has gone unexplained. In dialogue with James Rives and Jörg Rüpke, I argue that Christianity made better use than its religious competition of long-term trends in the Roman Empire, such as expanding literacy, the rejection of sacrifice, the movement toward monotheism, and the closing of the distance between gods and their faithful. The growing skepticism within the city elites regarding the credibility of its traditional religion, the decrease in investments in its material side, and the strength of the Christian organizations were additional factors together with contin- gent events, such as Constantine’s victory and his long rule. Keywords demise of religions – Graeco-Roman religion – Christianization – regional differentiation – literacy – sacrifice – urban religion – importance of gods – “superlativism” The end of Graeco-Roman religion has exerted an enormous fascination on the world of ancient and modern historians.1 From Edward Gibbon (1737–1794) to Rodney Stark, via the great Adolf von Harnack (1851–1930), its replacement by Christianity has often been discussed (Bremmer 2010a; Baslez 2013; Fousek 1 The literature on many of the subjects discussed in this contribution is voluminous. I there- fore limit myself in general to the most recent publications. © Jan N. Bremmer, 2021 | doi:10.1163/15685276-12341622 This is an open access article distributed under the terms of the CC BY-NC-NDDownloaded 4.0 license. -
Calendar and Community This Page Intentionally Left Blank Calendar and Community
Calendar and Community This page intentionally left blank Calendar and Community A History of the Jewish Calendar, Second Century BCE–Tenth Century CE Sacha Stern Great Clarendon Street, Oxford OX2 6DP Oxford University Press is a department of the University of Oxford It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Taipei Tokyo Toronto Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York © Sacha Stern 2001 The moral rights of the authors have been asserted Database right Oxford University Press (maker) First published 2001 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding or cover and you must impose this same condition on any acquirer British Library Cataloguing in Publication Data Data available Library of Congress Cataloging-in-Publication Data Data applied for ISBN 0-19-827034-8 Preface Calendar reckoning is not just a technical pursuit: it is fundamental to social interaction and communal life. -
The Name of God the Golem Legend and the Demiurgic Role of the Alphabet 243
CHAPTER FIVE The Name of God The Golem Legend and the Demiurgic Role of the Alphabet Since Samaritanism must be viewed within the wider phenomenon of the Jewish religion, it will be pertinent to present material from Judaism proper which is corroborative to the thesis of the present work. In this Chapter, the idea about the agency of the Name of God in the creation process will be expounded; then, in the next Chapter, the various traditions about the Angel of the Lord which are relevant to this topic will be set forth. An apt introduction to the Jewish teaching about the Divine Name as the instrument of the creation is the so-called golem legend. It is not too well known that the greatest feat to which the Jewish magician aspired actually was that of duplicating God's making of man, the crown of the creation. In the Middle Ages, Jewish esotericism developed a great cycle of golem legends, according to which the able magician was believed to be successful in creating a o ?� (o?u)1. But the word as well as the concept is far older. Rabbinic sources call Adam agolem before he is given the soul: In the first hour [of the sixth day], his dust was gathered; in the second, it was kneaded into a golem; in the third, his limbs were shaped; in the fourth, a soul was irifused into him; in the fifth, he arose and stood on his feet[ ...]. (Sanh. 38b) In 1615, Zalman �evi of Aufenhausen published his reply (Jii.discher Theriak) to the animadversions of the apostate Samuel Friedrich Brenz (in his book Schlangenbalg) against the Jews.