By Etienne Nodet
Translated via J. Edward Crowley. This radical reconstruction of the origins of Judaism begins by way of looking at that Josephus's assets at the early background of Israel don't believe the Bible and that the oldest rabbinic traditions exhibit no signal of a biblical starting place. one other fascinating query is raised by way of the Samaritan declare, on the time of Antiochus Epiphanes, they had just recently obtained the Sabbath from the Jews. From such info, Nodet creates a accomplished line of argument that finds significant assets of Judaism, as symbolized within the subtitle of his paintings: Joshua used to be the one that validated in the neighborhood in writing a statute and a legislations on the Shechem meeting, whereas the Mishnah was once the final word metamorphosis of traditions introduced from Babylon and mixed with Judaean influences.
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Widengren is accepted,33 it must be assumed that the tension had not diminished, since the schism seemed in fact of long standing. 34 According to Judaean historiography, the separation took place after the fall of Samaria, when the new Assyrian colonists partially adoped the Yahwist cult, which led to a syncretized religion (2 Kgs 17). Josephus systematized this point of view by making the Samaritans the permanent opponents of those who had returned from exile beginning in the time of Cyrus, and he described them as 32.
23). The perspectives of the two books are not the same. Besides, if the books are also etiological accounts of the feast of Dedication, it is strange that 1 Mace. 59 calls it 'the inauguration of the altar' (eyiccaviauoe;), while for 2 Mace. 53 It was shown above that there was precisely such ambiguity about the feast of Booths, which could have celebrated the inauguration of the altar (Zerubbabel) or the reception of the Law with the building of shelters (Ezra, outside the Temple). It should be noted finally that Josephus calls the Dedication, 'Feast of Lights', but he admits that he does not know why; in fact, this title is not explained at all by the story in 1 Maccabees which he follows (Ant.
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.