Aphrahat and Judaism: The Christian-Jewish Argument in by Jacob Neusner PDF

By Jacob Neusner

Aphrahat (fl. ca. 300-350) was once a member of a small group of Christians inside a wide and flourishing Jewish zone. His paintings Demonstrations give you the earliest and the most effective bills of the Judaism being practiced there with little rabbinical impression. Neusner interprets these components of

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Download e-book for kindle: Aphrahat and Judaism: The Christian-Jewish Argument in by Jacob Neusner

Aphrahat (fl. ca. 300-350) was once a member of a small group of Christians inside of a wide and flourishing Jewish zone. His paintings Demonstrations give you the earliest and the most effective debts of the Judaism being practiced there with little rabbinical impact. Neusner interprets these elements of

Additional info for Aphrahat and Judaism: The Christian-Jewish Argument in Fourth-Century Iran

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See Maimonides, Mishneh Torah, Hilkhot Ishut 10:14, Hilkhot Yom Tov 7:16.  (Duseldorf­Koln: 1955), 73­78.  It reviews the often ambivalent approach taken by students of Judaism, and only then decodes a complex poem by the celebrated Hebrew poet Shaul Tchernichowsky. 3 Allegory, then, is recognized by its extended form, its narrative shape.  In contrast to historical allegories, a second type of extended narrative metaphor emphasizes the eternal and unchanging.  While in the first case one must wait for the specific messianic event, in the second all eternity consists of messianic events.

30.  29a.  (Frankfort: 1931), Massekhta de­Pisha 14:51­52.  Zohar I: 202b­203a.  Zohar II: 133b­134a.  See Maimonides, Mishneh Torah, Hilkhot Ishut 10:14, Hilkhot Yom Tov 7:16.  (Duseldorf­Koln: 1955), 73­78.  It reviews the often ambivalent approach taken by students of Judaism, and only then decodes a complex poem by the celebrated Hebrew poet Shaul Tchernichowsky. 3 Allegory, then, is recognized by its extended form, its narrative shape.  In contrast to historical allegories, a second type of extended narrative metaphor emphasizes the eternal and unchanging.

19With the danger of abstraction arising, mysticism emerges, Scholem suggests, to answer the threat it brings.  Myth functions to explain the basic elements of religion that philosophy cannot understand.  Pinchas Giller suggests a social or political resonance to this choice.  Turning to modern Hebrew poetry one can ask these two questions of its use of myth.  Certainly it will offer a standard against which to measure what the poet achieved and to determine whether it can best be described as myth or as allegory.

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Aphrahat and Judaism: The Christian-Jewish Argument in Fourth-Century Iran by Jacob Neusner


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