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Real Messiahs, False Messiahs, and Half-Messiahs: Apocalypticism and Messianism in Early Judaism Dr. Malka Z. Simkovich SVAJ Intellectual History Series April 29, 2018 Timeline 587-586 BCE Babylonians destroy the Jerusalem Temple; Babylonian Exile complete 539-538 Persia destroys the Babylonian Empire; allows Judeans to return 515 Building of the Second Temple is complete 334-333 Persian Period ends; Alexander the Great defeats Persia and the Hellenist Period begins 200 Judea has been mainly controlled by Ptolemies (Egyptian Greeks); it now comes under the control of Seleucids (Syrian Greeks) 175-164 Hasmonean Rebellion 103–76 Alexander Jannaeus rules Judea 99–93 Civil war in Judea between rebels against Alexander Jannaeus and his supporters; as many as 50,000 people are killed; Jannaeus finally suppresses this rebellion and crucifies 800 Pharisees (Josephus) 76–67 Salome Alexandra reigns as Queen of Judea 63 Hasmonean period ends; Judea becomes a client kingdom of Rome c.37–4 Herod reigns Judea c. 20 Philo of Alexandria is born 6 CE Judea becomes a province of Rome c. 32 Jesus is crucified by the Romans 38–41 Riots against the Jews in Alexandria, supported by Flaccus, the governor, and largely ignored by Gaius Caligula, the emperor c. 40 Philo of Alexandria writes Embassy to Gaius 66–73 The Jews rebel against Rome; the Jerusalem Temple is destroyed by the Romans in 70 CE; the rebellion is fully quelled three years later 115–118 Jewish rebellions against Roman rule crop up throughout the empire, leaving Jewish communities, particularly those in the vicinity of Alexandria, devastated 132–135 The Bar Kokhba revolt, which results in the Jews’ expulsion from Jerusalem; Rabbinic community moves to Yavneh and the Galilee c. 200 The Mishnah, first Rabbinic code of law, is written down 5th cent. The Jerusalem Talmud is edited and redacted 6th cent. The Babylonian Talmud is edited and redacted (it will still be subject to small revisions over the next three centuries) 1 Half Messiahs 1. Daniel 7:13–14, 23–27 גי ההזָח ֵיבּ,תֲוֵ ְוְזֶח לֵי ָ,אְיֵיל עוַּראו ִםֲ - נֲע נָ מיֵשׁ כָּ,אַיְּ ראְב ַ שׁאֱנ ָההָת ֵ א;ֲו ַדְעָו - קתּמ ַההקאיטיַּעמוֹי ִד, ְָיָוּוֹמ ְִָ די ַעל ְָשׁלןָט ָ ְָשֵׁלנטהּ ָ ְיפלחוּן; לְִהּ ַָָליּנשּׁא,ֵ ְוִ ַָאיּמּא ֻ ְעַָמיּמא ְוֹכלַ וְַּמלכוּ, ִויָקר ְָשׁלןט, ָ יהב ְוֵלְִהּ ,ם ִ דּ י - א ְ,הדֶּעָלי ֵ . ְִיְוּבהרַהק . מוּ ַ ְ ל תוּכ ,הֵּ ִ דּ י - תאת ְַלִבָּלח ַַלבּל א גכ ןֵכּ,א ַח,רֲמ ְראתוֵי ִיעְָב ,מְאתָי יירְעבוּהכַלָ ָָאִיעְב(ר )ה וֱהֶ תּ אֵ אְ ב רַ עְ אָ יִ דּ ִשׁת נְ אֵ ןִ מ - ָכּל - ;ָאתְוְכַמל כּ,ֵֻלְאכתָו ָל - ְ,אעַאר ָ דכ ֲַעשׂר ְוַקְַָריּנא -- עוּ,כהּאמנּתִמ ְל כַהמרַַָשׂ ְְל ִןָיַ ן;וּמקי ֳָרְחֻאוְ חםןא י ,ֵןֹיְֲַהרוּקָ וא ְאןִמנְִשׁוּהי ֵ - ֵ,אְָימַקד . תוּ נִּשׁוּדְ ,הַּ דַּתְ ו נִּקְ הַּ ְִדּת הּ ִוְּת הכ ,ןיִלִּמוּ דַצְל אילע ע( )הָאָלִּ ,לִלַּמְ י דַּקְלוּ יֵשׁיִ נוֹיְלֶע ,ןיִ ;אֵלַּבְ י יְ ו ,רַבְּסִ נְשַׁהְל יָ הָ נְמִ ז ןיִ דְ ו ,תָ יְ ו ִ בןוּהְתי ֲַ . תוּ ְ ָ ל ָ ת המ כְלַ ,ןיִ ַשׁהְ י פְּ לִפּ שְׁי,י ְַה זכ מוּ ַ ְ ל תוּכ אָ ְ ו ָ שׁ ְ ל ָ ט ָ נ א . וכ ְָשֵׁלנטהּ ְוָ יתּב; ְִוָידנִאִ, העד הוּלָהָוֹבדַ ,ְלָָהשׁמדְ ְְַיעהדּוְַֹן - וֹס ָ פ א . ,עהּ ִַבּיֵדד - וןדִּעדּ יןְגןִָעְפנלָדִּע וּ ִַָ וּ יןְגןִָעְפנלָדִּע וןדִּעדּ בְתוּרוּ ,ָא יִ דּ לַ מ כְ וְ תָ תוְֹח תּ לָ כּ - ָ,אַיְּשׁמ ַבלְ,תהי שְׁםַקעִדּי ֵעיִַי ן;ִימנוְֹיֶל ֵת,מלהּ ַעְתוּלכַ ,ָםלְוּכ ֹלְשׁכוַ ְָטל ָיַּל,אָנ הּ ןוְּחלִפֵי ְ ןוְּחלִפֵי הּ ָיַּל,אָנ ְָטל ֹלְשׁכוַ ,ָםלְוּכ ַעְתוּלכַ ֵת,מלהּ ן;ִימנוְֹיֶל ֵעיִַי שְׁםַקעִדּי ַבלְ,תהי ָ,אַיְּשׁמ . ְְִויַשְׁתּמּעוּן 13As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. 14 To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed. 23 This is what he said: ‘As for the fourth beast, there shall be a fourth kingdom on earth that shall be different from all the other kingdoms; it shall devour the whole earth, and trample it down, and break it to pieces. 24As for the ten horns, out of this kingdom ten kings shall arise, and another shall arise after them. This one shall be different from the former ones, and shall put down three kings. 25 He shall speak words against the Most High, shall wear out the holy ones of the Most High, and shall attempt to change the sacred seasons and the law; and they shall be given into his power for a time, two times, and half a time. 26 Then the court shall sit in judgement, and his dominion shall be taken away, to be consumed and totally destroyed. 27 The kingship and dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the holy ones of the Most High.1 2. The Aramaic Apocalypse (4Q246) 2 amlo<<b>>{{l}} akl[m -- ] .aysrk Mdq lpn trC yhwl[o -- ] 4Q246 f1i:1 4 3 Nybr|b[r -- ] .amlo do hta alkw Kwzj a|r[ -- ] KynCw zgr hta 5 ]rwta Klm[ -- ] 6 atnyd|m|b br NØyryCjnw[ -- ] .aora lo att hqo 8 7 -- ] 9 NwC|mCy alkw Nwdb|o[y -- ] aor|a «lo hwhl br [ -- ] Nyrx[mw . r[b|a ytqra wbCmh ytknh. 2 Nk atØwzj yd ayqyzk .hnwrqy Nwylo rbw rmaty la yd hrb 4Q246 f1ii:1 Cwdy Mol Mo NwCdy alkw aora 3 lo Nwklmy [N]ynC .hwht Nhtwklm 5 4 .brj Nm jØwny alkw la Mo MØwqy do ≤ ≥ .h[n]»ydml hnydmw alkw f«Cqb aora 6 [N]»ydy .fwCqb htjra lkw Mlo twklm htwklm abr la .Nwdgsy hl atnydm lkw 7 PsØy aora Nm brj .MlC dboy .yhwmdq hmry 9 Nhlkw hdyb Ntny Nymmo brq hl dboØw awh 8 hlyab .ymwht lkw Mlo NflC hnflC 1 All translations of Tanakh and New Testament are taken from the New Revised Standard Version (NRSV). 2 I. ... [the spirit of God] dwelt on him, he fell down before the throne... O [K]ing, you are angry for every and your years....your vision and all. For ever you... [the gre]at ones. An oppression will come to the earth...a great massacre in the provinces...the king of Assyria [and E]gypt...he will be great on earth...will make and all will serve...he will be called (or: call himself) [gran]d...and by his name he will be designated (or: designate himself). II The son of God he will be proclaimed (or proclaim himself) and the son of the Most High they will call him. Like the sparks of the vision, so will be their kingdom. They will reign for years on the earth and they will trample all. People will trample people (cf. Dan. 7.23) and one province another province vacat until the people of God will arise and all will rest from the sword. Their (the people of God’s) kingdom will be an eternal kingdom (cf. Dan 7.27) and all their path will be in truth....2 3. Enoch 71:14–17 And [the angel] came to me and greeted me with His voice, and said to me, ‘This is the Son of Man who is born unto righteousness, and righteousness abides over him, and the righteousness of the Head of Days forsakes him not... he proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, and so shall it be unto thee forever and for ever and ever. And all shall walk in his ways since righteousness never forsakes him: With him will be their dwelling- places, and with him their heritage, and they shall not be separated from him for ever and ever and ever. And so there shall be length of days with that Son of Man, and the righteous shall have peace and an upright way in the name of the Lord of Spirits for ever and ever.’3 4. Building on Genesis 6 “Sons of God” ב ְִרַויּאוּ ֵיְנב - יֱםלִהָהא ֶתא - וֹתנְבּ ָםָאָדה , יִכּ תֹבֹט ָהנֵּה ; ְוּחִקיַּ ו ֶםָהל .א ִיְהַוי ִיכּ - ֵלֵהח ָםָהדאָ , ָֹרל ב ַלע - יֵנְפּ ָָמהֲָאדה ; וֹתנָוּב , וְּדֻלּי ֶםָהל ד יםִִלְפנַּה וּיָה .ג ֶֹאַויּרמ ְהָויה , לא - ָיןוֹד ִירוּח ָםָבאָד ְֹעל ָםל , ַםַגְּבּשׁ , וּאה ָרָבשׂ ; וּיְָהו ויָָמי , ֵאָהמ ִיםְרְֶעשׂו ָהנָשׁ . ִיָנםשׁ , ִלֹכּמ ֲֶרשׁא ָָוּרחבּ . ֶץָבאָר , יִםָמיַּבּ ֵםָהה , ַםגְ ו ֲראַח ֵי - ןֵכ ֶרֲשׁא וּאָֹבי יֵנְבּ יִםֱלהָאה ֶלא - וֹתנְבּ ָםָאָדה , יְ ו וְּדלָ ֶםָהל : ָהֵהמּ ִיםרִֹבּגַּה ֶרֲשׁא ָוֹלֵעמ ם , נאַ שְׁ ֵ י שַּׁ ה ֵ םֵשּׁ When people began to multiply on the face of the ground, and daughters were born to them, 2the sons of God saw that they were fair; and they took wives for themselves of all that they chose. 3Then the Lord said, ‘My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred and twenty years.’ 4The Nephilim were on the earth in those days—and also afterwards—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown. 5. Mark 14:57–62 57Some stood up and gave false testimony against him, saying, 58‘We heard him say, “I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.”’ 59But even on this point their testimony did not agree.
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    The Theological Problems with our Sounding of the Shofar Rav Jared Anstandig Why 30? 1. Bemidbar 29:1 ּובַחֹדֶׁשהַשְּׁבִיעִי בְּׁאֶחָד לַחֹדֶ ׁשמִ קְּׁרָ א־קֹדֶ ׁש יִהְּׁ יֶה לָכֶם כָל־מְּׁ לֶאכֶת העֲבֹדָ לֹא תַ עֲׂשּו יֹום תְּׁ רּועָהיִהְּׁ יֶה לָכֶם׃ In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations. You shall observe it as a day when the horn is sounded. 2. Rosh Hashana 34a אתקין רבי אבהו בקסרי תקיעה שלשה שברים תרועה תקיעה מה נפשך אי ילולי יליל לעביד תקיעה תרועה ותקיעה ואי גנוחי גנח לעביד תקיעה שלשה שברים ותקיעה Rabbi Abbahu instituted in Caesarea the following order of sounding of the shofar: First a tekia, a simple uninterrupted sound; next three shevarim, broken sounds; followed by a terua, a series of short blasts; and, finally, another tekia. The Gemara asks: Whichever way you look at it, this is difficult. If, according to the opinion of Rabbi Abbahu, the sound the Torah calls a terua is a whimpering, i.e., short, consecutive sounds, one should perform tekia-terua-tekia set. And if he holds that a terua is moaning, i.e., longer, broken sounds, he should sound a set as follows: Tekia, followed by three shevarim, and then another tekia. Why include both a terua and a shevarim? מספקא ליה אי גנוחי גנח אי ילולי יליל מתקיף לה רב עוירא ודלמא ילולי הוה וקא מפסיק שלשה שברים בין תרועה לתקיעה דהדר עביד תקיעה תרועה ותקיעה מתקיף לה רבינא ודלמא גנוחי הוה וקא מפסקא תרועה בין שברים לתקיעה דהדר עביד תש"ת The Gemara answers: Rabbi Abbahu was uncertain whether a terua means moaning or whimpering, and he therefore instituted that both types of sound should be included, to ensure that one fulfills his obligation.
  • BIBLICAL GENEALOGIES Adam → Seth

    BIBLICAL GENEALOGIES Adam → Seth

    BIBLICAL GENEALOGIES Adam → Seth → Enosh → Kenan → Mahalalel → Jared→ Enoch → Methuselah → Lamech → Noah (70 descendants to repopulate the earth after the flood – Gen. 10: 1- 32; 1 Chr. 1: 1-27; sons, grandsons, great grandsons): 1 2 The sons of Kenaz (1 Chr. 1: 36) joined the Jews by the tribe of Judah. His descendant was Jephunneh the Kenizzite, who begot Caleb (Num. 32: 12; Josh. 14: 6; 14; 1 Chr. 4: 13-15). Amalek was the father of the Amalekites. Descendants of Jacob (Gen. 46: 26-27) who came to Egypt: • From Reuben: Hanoch, Pallu, Hezron and Carmi. • From Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul (son of a Canaanite woman). • From Levi: Gershon, Kohath and Merari. • From Judah: Er ( in Canaan), Onan ( in Canaan), Shelah, Perez and Zerah; From Perez: Hezron and Hamul. • From Issachar: Tola, Puah (or Puvah, Masoretic text), Jashub (or Iob, Masoretic text) and Shimron. • From Zebulun: Sered, Elon and Jahleel. • Dinah (they were all sons of Leah , who had died in Canaan – Gen. 49: 31); total of 33 people (including Jacob). • From Gad: Zephon (Septuagint and Samaritan Pentateuch or Ziphion in Masoretic text), Haggi, Shuni, Ezbom, Eri, Arodi and Areli • From Asher: Imnah, Ishvah, Ishvi, Beriah and Serah (their sister). Beriah begat Heber and Malkiel (they were all sons of Zilpah , Leah’s maidservant); total of 16 people. • From Joseph: Manasseh and Ephraim. • From Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. They were all sons of Rachel , who had already died in Canaan – Gen. 35: 19), a total of 14 people.
  • Kesuvos 057.Pub

    Kesuvos 057.Pub

    "י א ניס תשע”ה Tuesday, March 31 2015 כתובות נ ז” OVERVIEW of the Daf Distinctive INSIGHT 1) Reducing the value of the kesubah (cont.) Defining the dispute מאי קא משמע ל ? הא קא משמע ל דפליגי תרי אמוראי אטעמא An incident related to reducing the value of a woman’s דנפשייהו ולא פליגי תרי אמוראי אליבא דחד אמורא kesubah is presented. R’ Dimi presents two statements which appear contra- n general, when an argument in the Gemara can be ex- dictory, one from R’ Yochanan and one from R’ Yehoshua I plained in one of two ways, Rav Pappa notes that there is a ben Levi, related to reducing the value of the kesubah. preference to explain it in a manner which avoids saying that R’ Avahu quotes R’ Yochanan as claiming that there is one of the opinions is outright mistaken. In this case, the no dispute between R’ Yochanan and R’ Yehoshua ben Mishnah discusses a case where a woman forgoes the full Levi. amount of her kesubah, but she does so only verbally, and not Ravin reports a second version of this discussion. in writing. At what point can she retract her willingness to R’ Pappa comments that were it not for R’ Avahu’s release the husband from paying the entire kesubah, if at all? statement he would assume that there is a dispute between The Baraisa (56b) featured three opinions. Rabbi Meir stated R’ Yochanan and R’ Yehoshua ben Levi rather than con- that no reductions are allowed at all. Rabbi Yose allowed the clude that there is a dispute between R’ Dimi and Ravin.
  • Daf Ditty Pesachim 113: Kaldiyyim, Kalda'ei

    Daf Ditty Pesachim 113: Kaldiyyim, Kalda'ei

    Daf Ditty Pesachim 113: kaldiyyim, kalda'ei, The countries around Chaldea The fame of the Chaldeans was still solid at the time of Cicero (106–43 BC), who in one of his speeches mentions "Chaldean astrologers", and speaks of them more than once in his De divinatione. Other classical Latin writers who speak of them as distinguished for their knowledge of astronomy and astrology are Pliny, Valerius Maximus, Aulus Gellius, Cato, Lucretius, Juvenal. Horace in his Carpe diem ode speaks of the "Babylonian calculations" (Babylonii numeri), the horoscopes of astrologers consulted regarding the future. In the late antiquity, a variant of Aramaic language that was used in some books of the Bible was misnamed as Chaldean by Jerome of Stridon. That usage continued down the centuries, and it was still customary during the nineteenth century, until the misnomer was corrected by the scholars. 1 Rabbi Yoḥanan further said: The Holy One, blessed be He, proclaims about the goodness of three kinds of people every day, as exceptional and noteworthy individuals: About a bachelor who lives in a city and does not sin with women; about a poor person who returns a lost object to its owners despite his poverty; and about a wealthy person who tithes his produce in private, without publicizing his behavior. The Gemara reports: Rav Safra was a bachelor living in a city. 2 When the tanna taught this baraita before Rava and Rav Safra, Rav Safra’s face lit up with joy, as he was listed among those praised by God. Rava said to him: This does not refer to someone like the Master.
  • Julia Wilker University of Pennsylvania

    Julia Wilker University of Pennsylvania

    ELECTRUM * Vol. 25 (2018): 127–145 doi: 10.4467/20800909EL.18.007.8927 www.ejournals.eu/electrum BETWEEN EMPIRES AND PEERS: HASMONEAN FOREIGN POLICY UNDER ALEXANDER JANNAEUS Julia Wilker University of Pennsylvania Abstract: During the reign of Alexander Jannaeus (103–76 BCE), Judea underwent a number of signifi cant changes. This article explores one of them: the fundamental shift in foreign policy strategy. This shift becomes most apparent in the king’s decision to not renew the alliance with Rome, which had been a hallmark of Hasmonean foreign policy since the days of Judas Mac- cabaeus. However, a close analysis of Alexander Jannaeus’ policy regarding other foreign powers demonstrates that the end of the Judean-Roman alliance did not happen in a vacuum. It is shown that under Alexander Jannaeus, the Hasmonean state adopted a different strategy towards imperial powers by focusing on deescalation and ignorance rather than alliances. In contrast, interactions with other rising states in the vicinity, such as the Nabateans and Itureans, increased. This new orientation in foreign policy refl ected changes in Hasmonean identity and self-defi nition; Judea did not need imperial support to maintain its independence anymore but strived to increase its status as a regional power. Key words: Hasmoneans, Alexander Jannaeus, Jewish-Roman relations, foreign relations. The reign of Alexander Jannaeus (103–76 BCE) constituted a seminal period in the his- tory of Hellenistic Judea; his rule signifi es both the acme and a turning point of the Has- monean state. The length of his tenure as king – second only to that of his father, John Hyrcanus (135–105/104 BCE) – stands in signifi cant contrast to that of his predecessor, Aristobulus I, who died after having ruled for less than a year.
  • Mattathias Antigonus Coins - the Last Kings of the Hasmonean Zlotniky@Bezeqint.Net

    Mattathias Antigonus Coins - the Last Kings of the Hasmonean [email protected]

    Mattathias Antigonus coins - the last kings of the Hasmonean [email protected] Zlotnik yehoshua 10.10.10 Abstract Mattathias Antigonus was the last king of the Hasmonean-Maccabean Dynasty (37-40 BC' all dates BC). Struggles and uprisings preceded his reign of the Hasmonean state, by his father Aristobulus II and his brother Alexander II for control of the Hasmonean kingdom. The three years of his reign were a turbulent time of constant war with his rival king Herod. This period applies to monetary upheaval. Mattathias' activities in the field of Numismatics has been significant and impressive. His minting Authority minted unique coins, while Herod also minted unique coins. Numismatic background before Mattathias Antigonus of the Hasmonean minting; The 3 Hasmonean kings prior to Mattathias Antigonus minted an abundance of unique coins. The first was John Hyrcanus I 135-104, who minted several series of coins, including a coin, possibly, together with Antiochus VII Sidetes minted in Jerusalem. On one side of the coin appears an inscription for Alexander Sidetes with the icon of the royal anchor. On the other side of the coin a model of the lily, the symbol of the Hasmonean priesthood. Another coin bearing the Greek letter alpha above a Paleo Hebrew legend "Yehohanan (John) the High priest and the Council of the Jews." The Alpha letter probably represents the first letter in the name of Antiochus VII Sidetes, and validates the Hebrew inscription underneath it. There are, however, researchers who believe otherwise. The other side of the coin bears the symbol of the cornucopia commonly shown on Hasmonean coins, including the pomegranate icon, which may symbolize the priesthood adopted by the Hasmonean dynasty.