By Robert (editor) Chazan
Read Online or Download AJS REVIEW The Journal of the Association for Jewish Studies Vol. IX, No. 1 Spring 1984 PDF
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The quantity is a observation on 1 Enoch chapters 91-108 that starts with the Ethiopic textual content culture but additionally takes the Greek and Aramaic (Dead Sea Scrolls) facts under consideration. This component of 1 Enoch, which incorporates fabric from a minimum of 5 varied files composed a while throughout the 2d century BCE, offers a window into the early phases of the reception of the earliest Enoch culture, because it was once being negotiated relating to elitist spiritual rivals, at the one hand, and in terms of different Jewish traditions that have been flourishing on the time.
The essays during this assortment, written by means of a pioneering interdisciplinary pupil, care for the jobs of pictures within the building of stereotypes and the kinds of distinction as represented in texts—in excessive literature, in scientific literature, in art—from the final fin-de-si? cle to our personal. Intensely engaged within the cultural politics of daily life and aware of how texts replicate and form our social practices, they deal basically with representations and self-representations of “Jews” long ago 100 years and concentrate on the query of the structures of the Jew’s physique in artwork and literature.
Via shut readings of texts comparable to Ezra-Nehemiah. Philo of Alexandria, and 4Ezra, Hindy Najman develops the assumption of a discourse tied to a founder, illuminating the nexus among revelation, interpretive authority, and the hunt for perfection in anci
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Extra resources for AJS REVIEW The Journal of the Association for Jewish Studies Vol. IX, No. 1 Spring 1984
Leslie W. Barnard, Studies in the Apostolic Fathers and Their Background (Oxford, 1960), p. 118. 76. As an illustration, note Irenaeus' description of Simon Magus' view of the law in his Treatise against Heresies, II, 23:2-3. 77. Hans Jonas, The Gnostic Religion (Boston, 1963), p. 142. ANALYSIS OF AN EXEGETIC TRADITION 25 be its biblical basis, our passage utilized this very text to teach that Abraham was blessed because he observed the mitzvot, because he acted out of his faith. Even if earlier traditions could imply that Abraham's righteousness was expressed through his faith alone,78by the middle of the second century the rabbis had no choice but to underscore his obedience to the law as the expression of his faith.
He did not have any function in the Temple service which might support his demand to direct and interpret the rites. On the contrary the sage's only authentication was his teaching and his own embodiment of the burden of his message. He represented a third force in religion, opposed to the two primary elements of charisma and traditional routine. ' 46 STUARTA. COHEN tion hardly explored at all. Carefully selected biblical verses are subjected to close scrutiny,2' and then tendentiously set to a purpose which is as avowedly political as manifestly moralistic.
The sage was not a charismatic leader. He could not claim authority by reason of a legitimate place in the cult. He did not have any function in the Temple service which might support his demand to direct and interpret the rites. On the contrary the sage's only authentication was his teaching and his own embodiment of the burden of his message. He represented a third force in religion, opposed to the two primary elements of charisma and traditional routine. ' 46 STUARTA. COHEN tion hardly explored at all.