Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.3.416
K. Hügel
In der Hebräischen Bibel gibt es kein Verbot weiblicher Homoerotik. Auch in der Mischna und der Tosefta finden sich keine gesetzlichen Aussagen dazu. Spätere jüdisch-rechtliche Positionen zu weiblicher Homoerotik lassen sich in drei Punkten zusammenfassen, nämlich (1) „Sifra Achare Mot zu Lev 18,3 (keine Heirat weiblicher wie männlicher homoerotischer Paare)“; (2) „Talmudische Aussagen zu weiblicher Homoerotik im palästinischen Talmud Gittin 8,10,49c (Kontroverse, ob weibliche Homoerotik ein sexuelles Vergehen darstellt oder nicht) und in den babylonischen Talmudtraktaten Yevamot 76a (weibliche Homoerotik ist bloße Obszönität) und Schabbat 65a–b (Bedenken gegenüber Schwestern, die miteinander schlafen)“; und (3) „Maimonides: unterschied-liche Anschauungen über weibliche Homoerotik in seinen Werken Mischne Tora, Sefer Keduscha, Hilchot Issure Bia 21,8 und Kommentar zur Mischna Sanhedrin 7,4“. Diese halachischen Texte werden queer gelesen, um jüdische lesbische Frauen und andere heutige queere Personen zu stärken.
在希伯来圣经中并没有禁止女性同性恋。在Mishna和Tosefta也找不到任何法律声明。后来犹太人对女性同性恋的法律立场可以概括为三点，即（1）“Sifra Achare Mot to Lev 18,3（女性和男性同性恋伴侣不结婚）”和安息日65a-b（对姐妹睡在一起的关注）；以及（3）“迈蒙尼德：Mishne Tora、Sefer Kedusha、Hilchot Issure Bia 21,8和Mishna Sanhedrin评论中对女性同性恋的不同看法”7,4这些哈拉奇文本被解读为酷儿，以赋予当今犹太女同性恋和其他酷儿的权力。
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Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.3.354
Eliran Arazi
This article examines the dual tenet generally upheld by scholars of Second Temple Judaism that a single concept of impurity existed in that period, and that purity and impurity formed a coherent, unified system of meaning. Herein I will contend that we should turn our focus on the phenomenological aspect of a specific source of impurity, and study this in its broader cultural contexts. Centering on corpse impurity as it appears in a selection of narrative, halachic, and archaeological sources, this article treats purity and impurity as an order of meaning inherently interconnected with that of honor and shame – which was equally dominant in the thought and practices of ancient Judeans – and identifies three modes of relationship between these two orders of meaning: 1) impurity as attached to shame, 2) impurity as attached to honor, and 3) corpse impurity as symbolizing the contrast between human and divine honor. Finally, I argue that the different functions and meanings of impurity, honor, and shame in each of these modes of interrelationship may be explained by the two networks of social relations to which all Judeans in Second Temple times belonged – the kinship one and the cultic one – and which, albeit partly overlapping, need to be distinguished for analytical purposes. The approach proposed here enables us to establish a link between God and the system of ancient Judean ritual purity in a way that suits the preeminence of metonymy as a strategy of representing entities that stands at the core of this order of meaning – especially when the dead are concerned – rather than the metaphoric and symbolic explanations which currently prevail.
{"title":"Corpse Impurity in Second Temple Judaism: A Revised Approach in Light of the Order of Meaning of Honor and Shame","authors":"Eliran Arazi","doi":"10.13109/jaju.2019.10.3.354","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.3.354","url":null,"abstract":"This article examines the dual tenet generally upheld by scholars of Second Temple Judaism that a single concept of impurity existed in that period, and that purity and impurity formed a coherent, unified system of meaning. Herein I will contend that we should turn our focus on the phenomenological aspect of a specific source of impurity, and study this in its broader cultural contexts. Centering on corpse impurity as it appears in a selection of narrative, halachic, and archaeological sources, this article treats purity and impurity as an order of meaning inherently interconnected with that of honor and shame – which was equally dominant in the thought and practices of ancient Judeans – and identifies three modes of relationship between these two orders of meaning: 1) impurity as attached to shame, 2) impurity as attached to honor, and 3) corpse impurity as symbolizing the contrast between human and divine honor. Finally, I argue that the different functions and meanings of impurity, honor, and shame in each of these modes of interrelationship may be explained by the two networks of social relations to which all Judeans in Second Temple times belonged – the kinship one and the cultic one – and which, albeit partly overlapping, need to be distinguished for analytical purposes. The approach proposed here enables us to establish a link between God and the system of ancient Judean ritual purity in a way that suits the preeminence of metonymy as a strategy of representing entities that stands at the core of this order of meaning – especially when the dead are concerned – rather than the metaphoric and symbolic explanations which currently prevail.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48357458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.2.181
R. Neis
The tractates of Niddah, Bekhorot, and Hullin investigate the generation of material bodies through ritual and status frameworks concerned with purity, dietary rules, sacrifice, property, and kinship. Drawing on insights from feminist science studies and new materialisms, I chart how nascent or emergent bodily materials were parsed in rabbinic science to then be theoretically donated, married, killed, ingested, or otherwise disposed. I show how the rabbis envisaged bodily products along a spectrum, drawing only a thin line between offspring (valad) and other material entities, with determinations of materiality and species factoring into such distinctions. Besides the content of rabbinic knowledge, I consider the conditions in which these knowledges were formulated. Feminist science studies and new materialist analyses of knowledge-making and agency offer approaches that go beyond dualist framings of active, knowing subjects (e. g. rabbinic men, humans, Romans) versus passive known objects (e. g. non-rabbis or women, non-human entities, or non-Romans). These approaches allow us to account for the ways in which rabbinic thinkers, from ca. the second through late fourth centuries, were entangled with and shaped by the “bodies” of their knowledge. Collectively, these approaches to the generation of bodily material and to the production of rabbinic knowledge thereof, make for a late ancient biology that differs from contemporary, “common sense,” Euro-American intuitions about the distinction between living and nonliving, between human and nonhuman, and between knower and known. Furthermore, this biology queers accounts of generation that rely on same-species, hetero-sexual reproduction.
{"title":"Fetus, Flesh, Food: Generating Bodies of Knowledge in Rabbinic Science","authors":"R. Neis","doi":"10.13109/jaju.2019.10.2.181","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.2.181","url":null,"abstract":"The tractates of Niddah, Bekhorot, and Hullin investigate the generation of material bodies through ritual and status frameworks concerned with purity, dietary rules, sacrifice, property, and kinship. Drawing on insights from feminist science studies and new materialisms, I chart how nascent or emergent bodily materials were parsed in rabbinic science to then be theoretically donated, married, killed, ingested, or otherwise disposed. I show how the rabbis envisaged bodily products along a spectrum, drawing only a thin line between offspring (valad) and other material entities, with determinations of materiality and species factoring into such distinctions. Besides the content of rabbinic knowledge, I consider the conditions in which these knowledges were formulated. Feminist science studies and new materialist analyses of knowledge-making and agency offer approaches that go beyond dualist framings of active, knowing subjects (e. g. rabbinic men, humans, Romans) versus passive known objects (e. g. non-rabbis or women, non-human entities, or non-Romans). These approaches allow us to account for the ways in which rabbinic thinkers, from ca. the second through late fourth centuries, were entangled with and shaped by the “bodies” of their knowledge. Collectively, these approaches to the generation of bodily material and to the production of rabbinic knowledge thereof, make for a late ancient biology that differs from contemporary, “common sense,” Euro-American intuitions about the distinction between living and nonliving, between human and nonhuman, and between knower and known. Furthermore, this biology queers accounts of generation that rely on same-species, hetero-sexual reproduction.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45393211","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.2.136
Ariel, F. Feldman
Fragment 5 of the scroll 4Q464 proved to be difficult to decipher. It is exceedingly dark and can only be read with the help of infra-red photographs. Recently, a new such image of this fragment became available. This note demonstrates that this photograph helps clarify much of the fragment’s diffi¬cult wording. While previous scholarship on 4Q464 assumed that fragment 5 deals with the Genesis Flood, this brief study suggests that it contains an admonition alluding to the events of Israel’s past. This new interpretation of fragment 5 supports an earlier proposal that it does not belong to 4Q464, but constitutes a fragment of a now lost text.
{"title":"A Newly Identified Admonition in 4Q464 5","authors":"Ariel, F. Feldman","doi":"10.13109/jaju.2019.10.2.136","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.2.136","url":null,"abstract":"Fragment 5 of the scroll 4Q464 proved to be difficult to decipher. It is exceedingly dark and can only be read with the help of infra-red photographs. Recently, a new such image of this fragment became available. This note demonstrates that this photograph helps clarify much of the fragment’s diffi¬cult wording. While previous scholarship on 4Q464 assumed that fragment 5 deals with the Genesis Flood, this brief study suggests that it contains an admonition alluding to the events of Israel’s past. This new interpretation of fragment 5 supports an earlier proposal that it does not belong to 4Q464, but constitutes a fragment of a now lost text.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44827052","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.1.4
C. Elledge
Studies of the afterlife in ancient Judaism have often charted the historical emergence and development of beliefs, like resurrection, that would ultimately become normative within Western religions. Yet recent studies have focused more intently on specific aspects of ancient literary evidence, including apocalypses, sapiential texts, Philo, Josephus, and select Dead Sea Scrolls. Social-scientific analysis has also brought clearer insights into the interactive roles that attitudes toward death may play in shaping behavior, community continuity, political resistance, and self-definition. The present article surveys these developments, highlighting the conceptual diversity of attitudes toward death and the varied social roles that they played within their ancient Jewish contexts. The conceptual variety and social adaptability of afterlife beliefs to varying sectors of Judaism offer a revealing window into the process of theodicy-creation and legitimation in ancient Judaism.
{"title":"Critical Issues in Death and the Afterlife in Ancient Judaism","authors":"C. Elledge","doi":"10.13109/jaju.2019.10.1.4","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.1.4","url":null,"abstract":"Studies of the afterlife in ancient Judaism have often charted the historical emergence and development of beliefs, like resurrection, that would ultimately become normative within Western religions. Yet recent studies have focused more intently on specific aspects of ancient literary evidence, including apocalypses, sapiential texts, Philo, Josephus, and select Dead Sea Scrolls. Social-scientific analysis has also brought clearer insights into the interactive roles that attitudes toward death may play in shaping behavior, community continuity, political resistance, and self-definition. The present article surveys these developments, highlighting the conceptual diversity of attitudes toward death and the varied social roles that they played within their ancient Jewish contexts. The conceptual variety and social adaptability of afterlife beliefs to varying sectors of Judaism offer a revealing window into the process of theodicy-creation and legitimation in ancient Judaism.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":"19 12","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.13109/jaju.2019.10.1.4","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41296584","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.1.34
R. Hachlili
Several unique types of finds from the Jericho cemetery of the Second Temple period are the sub¬ject of this article. Among these finds are unusual inscriptions (an inscribed memorial bowl from Jericho; personal names articulated in the Goliath tomb; and an abecedary with mystical hints), funerary art (a wall painting and a nefesh, or funerary marker), and evidence for the use of wooden coffins as a form of burial. The customs exhibited at the Jewish cemetery at Jericho reveal previ¬ously unknown data that contribute significantly to our knowledge of Jewish burial practices of the Second Temple Period. In addition to addressing this archaeological evidence, the article takes up how the burial practices at this site reveal the diversity among the deceased and designated roles associated with the deceased.
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Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.1.99
Rebecca L. Harris
Light imagery features prominently in 2 Baruch in descriptions of the Torah and righteous individuals. While the Torah is pictured as a lamp that Moses lit and a light that illuminates the way of life, the righteous in 2 Baruch are those who possess the quality of splendor, a feature which falls under the light category and bears resemblance to descriptions of Torah in the text. It is this feature, splendor, which separates the righteous from the wicked and qualifies them to participate in the new age. Scholars of 2 Baruch have wondered about the quality of splendor and how righteous individuals attain it. This article responds to these queries by exploring the nature of the connection between the Torah as a source of light in 2 Baruch and the righteous as those who observe Torah and are characterized by the same light imagery.
{"title":"Torah and Transformation: The Centrality of the Torah in the Eschatology of 2 Baruch","authors":"Rebecca L. Harris","doi":"10.13109/jaju.2019.10.1.99","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.1.99","url":null,"abstract":"Light imagery features prominently in 2 Baruch in descriptions of the Torah and righteous individuals. While the Torah is pictured as a lamp that Moses lit and a light that illuminates the way of life, the righteous in 2 Baruch are those who possess the quality of splendor, a feature which falls under the light category and bears resemblance to descriptions of Torah in the text. It is this feature, splendor, which separates the righteous from the wicked and qualifies them to participate in the new age. Scholars of 2 Baruch have wondered about the quality of splendor and how righteous individuals attain it. This article responds to these queries by exploring the nature of the connection between the Torah as a source of light in 2 Baruch and the righteous as those who observe Torah and are characterized by the same light imagery.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44837407","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.3.395
Jonathan Klawans
The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.
{"title":"Identities Masked: Sagacity, Sophistry and Pseudepigraphy in Aristeas","authors":"Jonathan Klawans","doi":"10.13109/jaju.2019.10.3.395","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.3.395","url":null,"abstract":"The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45955330","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.30965/21967954-01002002
Jonathan C. Kaplan
The Levitical jubilee cycle was originally a chronological structure for marking the progress of sabbatical and jubilee years. In the second century B.C.E., the writers of Daniel 9 and the book of Jubilees were among the first to transform the jubilee cycle into a mode of conceptualizing the pro¬gress of history and the place of the Judean people in that history. In this article, I examine their adaptations of this cycle as a way to structure time and reflect on the progress of history. I argue that they employed this structure as an epochal mode of chronicling history in imitation of the Seleucid Era. In this context, the Levitical jubilee emerges, alongside other chronographic strategies such as the Danielic four empires schema and the ten weeks of the Apocalypse of Weeks, in order to construct an alternative to the Seleucid Era for understanding the history of Judea and its people.
{"title":"The Chronography of Daniel 9 and Jubilees in the Shadow of the Seleucid Era","authors":"Jonathan C. Kaplan","doi":"10.30965/21967954-01002002","DOIUrl":"https://doi.org/10.30965/21967954-01002002","url":null,"abstract":"The Levitical jubilee cycle was originally a chronological structure for marking the progress of sabbatical and jubilee years. In the second century B.C.E., the writers of Daniel 9 and the book of Jubilees were among the first to transform the jubilee cycle into a mode of conceptualizing the pro¬gress of history and the place of the Judean people in that history. In this article, I examine their adaptations of this cycle as a way to structure time and reflect on the progress of history. I argue that they employed this structure as an epochal mode of chronicling history in imitation of the Seleucid Era. In this context, the Levitical jubilee emerges, alongside other chronographic strategies such as the Danielic four empires schema and the ten weeks of the Apocalypse of Weeks, in order to construct an alternative to the Seleucid Era for understanding the history of Judea and its people.","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46880484","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-19DOI: 10.13109/jaju.2019.10.1.2
Jonathan Kaplan, Kelley Coblentz Bautch
{"title":"Theme Issue: “Death and Afterlife Traditions in Early Judaism”","authors":"Jonathan Kaplan, Kelley Coblentz Bautch","doi":"10.13109/jaju.2019.10.1.2","DOIUrl":"https://doi.org/10.13109/jaju.2019.10.1.2","url":null,"abstract":"","PeriodicalId":41821,"journal":{"name":"Journal of Ancient Judaism","volume":" ","pages":""},"PeriodicalIF":0.2,"publicationDate":"2019-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41748987","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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