By Etienne Nodet
Translated by means of J. Edward Crowley. This radical reconstruction of the origins of Judaism starts off by way of gazing that Josephus's assets at the early historical past of Israel don't believe the Bible and that the oldest rabbinic traditions exhibit no signal of a biblical beginning. one other attention-grabbing query is raised by way of the Samaritan declare, on the time of Antiochus Epiphanes, they'd just recently obtained the Sabbath from the Jews. From such info, Nodet creates a entire line of argument that unearths significant resources of Judaism, as symbolized within the subtitle of his paintings: Joshua was once the person who validated in the community in writing a statute and a legislations on the Shechem meeting, whereas the Mishnah used to be the last word metamorphosis of traditions introduced from Babylon and mixed with Judaean influences.
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Additional resources for A Search for the Origins of Judaism: From Joshua to the Mishnah
74, totally ignores this episode. 28. E. Stern, Material Culture of the Bible in the Persian Period 538-322 EC (Warminster: Aris & Phillips, 1982), pp. 239-45. 1. From Cyrus to the Mishnah 33 together, it can only be done in a fairly rough synthesis, quite close to that produced by combining the actual books of Ezra and Nehemiah, since all the individual events, whether political or religious, appear systematically confused as a result of doublets or, as above, by 'contradictory overdetermination'.
Perhaps this was artificially attributed to Nehemiah, in order to enhance his stature. If there was such an enhancement of Nehemiah's role, there rises again the question raised earlier about the legitimacy in the eyes of the Persian authorities of Nehemiah's work in Jerusalem. According to the Memoirs, he had at his disposal documents accrediting him to provincial authorities, so that the local opponents had no legal title to cause him difficulties. Nevertheless, they denounced the enterprise as illegal.
34 A Search for the Origins of Judaism of crises, both internal and external, which had little chance of being spontaneously extinguished. Internally, the Judaean exclusiveness of the founders, constantly being brought up, leads to the thought that there was not unanimity on the doctrine of absolute separation: while Nehemiah was absent, the high priest Eliashib associated with Tobias the Ammonite (Neh. 28-29). Josephus (Ant. 302-303) confirms that many priests from Jerusalem were in the same situation.