By Shaye J. D. Cohen, Joshua J. Schwartz
This number of articles honoring eminent classicist and historian Louis H. Feldman brings jointly a bunch of famous students from worldwide writing on such fields as biblical interpretation, Judaism and Hellenism, Jews and Gentiles, Josephus, Jewish Literatures of the second one Temple, Mishnah and Talmud sessions, historical past of the Mishnah and Talmud classes, Jerusalem and lots more and plenty extra.
Read Online or Download Studies in Josephus and the Varieties of Ancient Judaism: Louis H. Feldman Jubilee Volume (Ancient Judaism and Early Christianity) PDF
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Additional resources for Studies in Josephus and the Varieties of Ancient Judaism: Louis H. Feldman Jubilee Volume (Ancient Judaism and Early Christianity)
3:160. maccabees, zealots and josephus 23 Klausner makes a point of emphasizing that the Jewish people as a whole supported the Hasmonean rulers no less than he. First, his idyllic characterization of this people is noteworthy in and of itself. ’28 Klausner provides four arguments for rejecting the historicity of the story asserting that Jannaeus cruciﬁed eight hundred of his opponents in a single day. Two of these strikingly underscore his attitude to the Hasmoneans themselves as well as his emphasis on their popular support.
34 Thus, as Klausner sees it, ‘the national government’ along with the Council of the Jews nurtured this development and helped determine its form almost along the lines of the twentieth-century Academy for the Hebrew Language. At the same time, conﬂicting ideological commitments led Klausner to less predictable evaluations as he examined larger cultural developments. In his view, a central group among the Pharisees concentrated on religious and moral concerns at the expense of the political dimension, and we might have expected him to evaluate such a group pejoratively.
R. Sheshet (was so amazed that he) stretched out his neck at me like a serpent. Why? ’ (R. Zeira said:) and why did you not say them? (R. Hisda said: because I followed the view) of R. Hannanel in the name of Rav. For R. Hannanel said: Rav did not say7 ‘covenant,’ ‘Torah,’ and ‘kingdom’ (when reciting the birkat ha-mazon). ‘Covenant,’ because it does not apply to women. ‘Torah’ and ‘kingdom,’ because they apply to neither women nor slaves. (R. Zeira said:) you abandoned all of these Tannaim and Amoraim (who require the recitation of ‘covenant,’ ‘Torah,’ and ‘kingdom’) and you followed Rav?!