By Etienne Nodet
Translated by means of J. Edward Crowley. This radical reconstruction of the origins of Judaism starts off by way of watching that Josephus's assets at the early background of Israel don't accept as true with the Bible and that the oldest rabbinic traditions convey no signal of a biblical origin. one other fascinating query is raised via the Samaritan declare, on the time of Antiochus Epiphanes, they had only in the near past obtained the Sabbath from the Jews. From such info, Nodet creates a accomplished line of argument that finds significant assets of Judaism, as symbolized within the subtitle of his paintings: Joshua used to be the one that proven in the community in writing a statute and a legislation on the Shechem meeting, whereas the Mishnah used to be the final word metamorphosis of traditions introduced from Babylon and mixed with Judaean influences.
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Extra resources for A Search for the Origins of Judaism: From Joshua to the Mishnah
Historia Religionum (Leiden: Brill, 1969), pp. 225-317. 34. J. Macdonald, The Samaritan Chronicle No. II (or: Sepher ha-Yamim) From Joshua to Nebuchadnezzar (BZAW, 107; Berlin: Topelmann, 1969); cf. RJ. Coggins, Samaritans and Jews: The Origins of Samaritanism Reconsidered (Oxford: Basil Blackwell, 1975). 1. From Cyrus to the Mishnah 35 fickle: with their mixed origins, they called themselves Jews or Mesopotamians according to the demands of the moment. It still seems unnecessary, Widengren continues, to connect the split to a unique and definitive event, but to see it rather as a progressive distancing, a gradual development away from Judaism by small jolts, hardened finally into an insurmountable opposition in regard to the legitimate priesthood and the true sanctuary: Jerusalem versus Gerizim.
Josephus (Ant. 302-303) confirms that many priests from Jerusalem were in the same situation. Opposition existed then between an assimilationist party and a separatist party, as was the case later on in the time of the Maccabees or under Herod. 32 Externally, with regard to the Samaritans here met again, the repeated conflicts referred to above in the preceding periods reappear later on in the Hellenistic period, with all the expected intensity. If the synthesis of G. Widengren is accepted,33 it must be assumed that the tension had not diminished, since the schism seemed in fact of long standing.
Pelletier, La lettre d'Aristee a Philocrate (SC, 89; Paris, Cerf, 1962), pp. 66-67, 105 n. 1. According to Loeb, it is not impossible that what Josephus says on the captives taken to Egypt comes from Ep. Arist. As a matter of fact, he explicitly uses this text later on (Ant. 11-12), following it to attribute to Ptolemy n the emancipation of the Jerusalem captives brought by his father; this stands in contradiction to the liberalism of his father, which he had just mentioned. The opinion of Reinach, according to which Josephus produced his own synthesis in the section being studied (or used someone else's synthesis) without using Ep.
A Search for the Origins of Judaism: From Joshua to the Mishnah by Etienne Nodet