By Martha Himmelfarb
This quantity includes articles by means of Martha Himmelfarb on subject matters 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 subjects of its identify in texts from the Bible to the Mishnah. "Purity within the lifeless 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 historic cultures via studying the traditional and glossy historiography of the Maccabean riot and the function of the Torah in historical Jewish diversifications of Greek tradition. The final sections of the quantity 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” give some thought to the connection among the ascent apocalypses of the second one Temple interval and later works regarding heavenly ascent, really 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 through medieval Jews with attention of the channels in which the works may have reached those later readers.
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Extra info for Between Temple and Torah: Essays on Priests, Scribes, and Visionaries in the Second Temple Period and Beyond
17 I 2. 22 For the “holy seed” of B 80 she turns to the Book of Ezra, where the officials complain to Ezra that “the people of Israel and the priests and the Levites” (9:1) have taken foreign wives so that “the holy seed ( )זרע הקדשhas become intermingled ( )והתערבוwith the peoples of the land” (9:2). ”24 The problem with this claim is that the echoes derive in part from Qimron and Strugnell, who decided to fill the lacuna in B 80 with מתערבים, the verb that appears also in Ezra 9:2. While a noun from the root ערבappears earlier in 4QMMT meaning sexual relations (תערובת הגבר, B 48), it seems likely that Qimron and Strugnell chose מתערביםunder the influence of Ezra 9:2.
The complete instructions are preserved only in Greek in the Mt. Athos manuscript, but a long portion starting at the beginning is preserved in the Bodleian Geniza fragment (b 5–d 23), as well as in some small Qumran fragments. The fragments according to Stone and Greenfield, Parabiblical Texts, 3, are 4Q214 1–2 (=Kugler 4Q213 4–5), 4Q214a 1 (=Kugler 4Q214 1), and 4Q214b 2–6 (=Kugler 4Q214 2–4). Kugler also includes Stone and Greenfield’s 4Q214b 7 (=Kugler 4Q214 5), which Stone and Greenfield find impossible to locate (Parabiblical Texts, 3, 69–70).
17 [And they] unite with each other and pollute the [holy] seed [as well as] their own [seed] with women whom they are forbidden to marry ( ;זונותliterally, harlots). Since [the sons of Aaron should …]” (B 80–82). 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.