By Martha Himmelfarb
This quantity includes articles through Martha Himmelfarb on issues in moment Temple Judaism and the improvement and reception of moment Temple traditions in overdue 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” includes articles examining the intensification of the biblical purity legislation, fairly the legislation for genital discharge, within the significant criminal records from the Scrolls. In "Judaism and Hellenism” the writer explores the connection among those historic cultures through reading the traditional and smooth historiography of the Maccabean rebellion and the position of the Torah in old Jewish variations of Greek tradition. The final sections of the amount stick with texts and traditions of the second one Temple interval into past due antiquity and the center a long time. The articles in "Heavenly Ascent” ponder 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
Levi 27–28, Leviticus 1) the deviations from the practice of Leviticus are not glaring, and it is possible that they represent a traditional development of those laws. For Kugler’s discussion of the relation of the instructions to the laws of the Torah, Patriarch, 102–11. 8 Kugler argues that the instructions as a whole are intended as criticism of contemporary priests, opposing the ideal priest, Levi, to the actual priests of the time (Patriarch, 108–10). He suggests very tentatively that this picture was a Samaritan development, intended to differentiate the Samaritan priests from those in Jerusalem (135–38).
Here the text breaks off. The Qimron-Strugnell understanding of the passage as condemning marriage between priests and Israelites, then, depends on how a lacuna is filled. Thus it is not surprising that it has not met with universal acceptance. M. L. J. 21 In keeping with her understanding of the purpose of the document as a whole, she reads the passage in question as a condemnation of marriage between Jews and gentiles. The harlotry of B 75 “can only concern sexual mingling with nonJews,” although she offers nothing to support this claim beyond a note pointing to Qimron’s own confession of uncertainty about how a law prohibiting priests from marrying women from non-priestly families would have been derived from 16 Only the קof the first word is preserved, but this restoration seems secure.
As J. 21) condemns either polygamy or divorce and remarriage – marriage to two women while both are alive – as זנות. 1, 4, 15) suggest a narrow meaning, the family or clan rather instructions as a whole are intended as a critique of contemporary priests is the absence of a polemical tone except in relation to marriage. 9 All quotations of Aramaic Levi are taken from the translation of Kugler, Patriarch. This passage appears on 96. The complete instructions are preserved only in Greek in the Mt.