By Etienne Nodet
Translated via J. Edward Crowley. This radical reconstruction of the origins of Judaism begins by means of looking at that Josephus's assets at the early heritage of Israel don't consider the Bible and that the oldest rabbinic traditions convey no signal of a biblical origin. one other attention-grabbing query is raised by means of the Samaritan declare, on the time of Antiochus Epiphanes, they'd only in the near past obtained the Sabbath from the Jews. From such information, Nodet creates a entire line of argument that finds significant resources of Judaism, as symbolized within the subtitle of his paintings: Joshua was once the one that proven in the neighborhood 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
138), allowing the Jews to live according to their ancestral laws, partially exempting them from taxes, helping in the restoration and upkeep of the Temple, and through taxation privileges encouraging more people to settle in the city. Outside of this charter, the only information in regard to Judaea for this period (Ant. 160-222)—and once again it is of minor importance and hard to date—is the story of Joseph, son of Tobias, who obtained the contract for the tributes of CoeleSyria, apparently in the service of Ptolemy HI (246-222) ,43 The Tobiads had in addition the surveillance of the frontiers of the desert in Ammanitis, and practically constituted a dynasty ruling over Judaea.
13), Ptolemy I brought captives from Syria, and Ptolemy II Philadephus alone deserves credit for introducing liberal measures, but this conclusion leads to certain historical difficulties; cf. A. 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.
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.