By Hindy Najman
What's intended by way of attributing texts to Moses in Hebrew Bible and moment Temple Judaism? the reply relies not just at the historical past of texts but additionally at the heritage of options of textuality. This e-book criticizes the phrases "Pseudepigraphy" and "Rewritten Bible", which presuppose conceptions of actual attribution and textual constancy overseas to historic Judaism. as an alternative, this ebook develops the idea that of a discourse whose creativity and authority depend upon repeated returns to the exemplary determine and adventure of a founder. Attribution to Moses is a critical instance, whose functionality is to re-present the adventure of revelation at Sinai. specified gains of Mosaic discourse are studied in Deuteronomy, Jubilees, the Temple Scroll, and the works of Philo of Alexandria.
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Additional resources for Seconding Sinai: The Development of Mosaic Discourse in Second Temple Judaism (Supplements to the Journal for the Study of Judaism)
Besides the textual dimension there is always the material or thematic dimension (Sachdimension). A discourse is deﬁned by the double relationship of a text to the chain of its predecessors (textual dimension) and to the common theme (material dimension). Normally discourse creates a stronger aﬃnity between texts than does authorship . . The similarity among texts participating in a discourse (as opposed to those forming the oeuvre of a speciﬁc writer) is reminiscent of Claude Lévi-Strauss’ concept of myth as the totality of its versions.
See, for example, t. Sanh. ” 35 had crafted for this thing. Next to him, on his right stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah and on his left Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah, and Meshullam. Ezra the scribe opened the scroll before the eyes of the entire people, for he was above all of the people. When he opened it all of the people stood. Ezra blessed the L, the great God, and the entire people answered: “Amen, Amen” while raising their hands, bowing down, and prostrating themselves before the Lord with their faces upon the ground.
Knoppers suggests that 2 Kings 22–23 connects the discovery of the scroll in 2 Kings to the Sinai event by using the phrase ‘the scroll of the covenant’ to refer to the temple document (2:131; 131, n. 20). Furthermore, Knoppers states the following: “In any event, Josiah’s profound respect for ‘the scroll of the torah’ is evident in his rationale for consulting Huldah [citing 2 Kgs 22:13]” (2:135). 61 According to Jacob Milgrom and Israel Knohl, the Priestly Torah referred to traditions (perhaps separate scrolls of law) as Torah.