By Martha Himmelfarb
This quantity comprises articles by means of Martha Himmelfarb on subject matters in moment Temple Judaism and the advance and reception of moment Temple traditions in past due antiquity and the center a long time. The part on "Priests, Temples, and Torah” addresses the topics of its name in texts from the Bible to the Mishnah. "Purity within the useless Sea Scrolls” comprises articles reading the intensification of the biblical purity legislation, rather the legislation for genital discharge, within the significant criminal files from the Scrolls. In "Judaism and Hellenism” the writer explores the connection among those historical cultures by means of interpreting the traditional and glossy historiography of the Maccabean rebellion and the position of the Torah in old Jewish variations of Greek tradition. The final sections of the amount persist with texts and traditions of the second one Temple interval into overdue antiquity and the center a long time. The articles in "Heavenly Ascent” give some thought to the connection among the ascent apocalypses of the second one Temple interval and later works regarding heavenly ascent, rather the hekhalot texts. within the ultimate part, "The Pseudepigrapha and Medieval Jewish Literature,” Himmelfarb investigates proof for wisdom of works of the second one Temple interval by way of medieval Jews with attention of the channels in which the works may need reached those later readers.
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Additional info for Between Temple and Torah: Essays on Priests, Scribes, and Visionaries in the Second Temple Period and Beyond
Wisdom is present at the creation of the entire world; she is available to all who seek her. There is no suggestion that she is the specific property of Israel. 36 But after her tour of the newly created cosmos, Ben Sira’s Wisdom, unlike her predecessor in Proverbs, longs for a permanent home, and so at God’s direction she takes up residence in the temple at Jerusalem. “In the holy tabernacle I ministered before him, / and so I was established in Zion. In the beloved city likewise he gave me a resting place, / and in Jerusalem was my dominion” (24:10–11).
10. 54. 24 Sharpe, “Phinean Zeal,” 217. 25 Sharpe, “Phinean Zeal,” 216–17, esp. 12. 26 See especially her suggestion that the halakhah for liquid streams “has relatively transparent metaphorical implications for sexual mingling with a Gentile spouse” (Sharpe, “Phinean Zeal,” 219). 54. 174. 54, complains. 23 Or 34 2. 277). 111). In the passage in Jewish Antiquities, Josephus agrees with Philo. 276), and he presents the necessity of marrying a woman of priestly descent as a further restriction on the high priest alone.
32 “Géographie mythique,” 41–44. Grelot suggests that the author of the Book of the Watch‑ ers drew on a tradition of exegesis of Genesis 2–3 that understood God to have removed the tree of life from the Garden of Eden after the fall. 1. The Temple and the Garden of Eden 21 that this is because the tree of knowledge inevitably and forcefully recalls the story in which it plays its role in Genesis, the story of the disobedience of Adam and Eve. To lavish attention on this tree is to remind the reader of that story.