By Shaye J. D. Cohen, Joshua J. Schwartz

ISBN-10: 9004153896

ISBN-13: 9789004153899

This number of articles honoring eminent classicist and historian Louis H. Feldman brings jointly a number of renowned students from around the world writing on such fields as biblical interpretation, Judaism and Hellenism, Jews and Gentiles, Josephus, Jewish Literatures of the second one Temple, Mishnah and Talmud classes, heritage of the Mishnah and Talmud classes, Jerusalem and lots more and plenty extra.

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Extra info for Studies in Josephus and the Varieties of Ancient Judaism (Ancient Judaism and Early Christianity)

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See also Robert Turcan, The Cults of the Roman Empire, 176–183. 10 who are the kings of east and west in ber 7a? 49 Still, even if we separate Abaye’s teaching from that of his teacher R. Joseph, there is still the question of how they relate to one another. Certainly, whoever added this segment to the sugya of Divine anger saw a connection. Indeed, it may be that in its original form R. Joseph advised not to pray the Musaf service during the first quarter of the day because it was a time of anger.

Meir’s teaching is a specific application of that rule. Divine anger enters the world when the kings of the world engage in idolatrous worship of the sun. 7 On the other hand, this lack of consistency in the manuscript evidence is hardly surprising. Z. 4b) would have had a stake in connecting the baraita of R. Meir to the statement of R. Joseph, that an indivudal reciting the Musaf prayer on Rosh Hashanah should delay his prayer until the period of divine anger that occurs during the first three hours of the day has surely passed, that is, after those three hours.

Judaism is placed in danger by philosophical culture. For Baer, all philosophers are suspect throughout Jewish history; their adversaries . . always enjoy a favorable presumption. The position of the eminent historian, the product of a German university who was reared in rigorous scientific disciplines, seems odd (cocasse) to us. 38 Klausner does not go as far as Baer, though he was motivated by similar instincts, and it is fascinating to see his willingness to empathize with Jews who banned and even burned the works of the hero of generations of maskilim who were in large measure role models for Klausner himself.

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Studies in Josephus and the Varieties of Ancient Judaism (Ancient Judaism and Early Christianity) by Shaye J. D. Cohen, Joshua J. Schwartz

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