Volume 2 (2013)

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Browsing Volume 2 (2013) by Subject "Judaism"

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    Moses, Author of Job: Defending the Biblical God in the Roman East
    (2013) Wogman, Michael
    Interpretation of Job was existentially important for Late Antique Judaism, faced with the problem of useless suffering on the one side, and with Gnostic challenges on the other. Although most amoraic reactions to it underscore Job’s fault and God’s justice, it seems to be more motivated by anti-Christian polemics, rather than fundamental answer to the questions posed by Job. Still, the association of the book with the authority of Moses implies some other answer to Job, which can be reconstructed from midrashic depictions of Moses and Hellenistic traditions of Job as the mystical seer. Analyzing Job’s influence on both pre-tannaitic apocalyptism and the Talmudic portrait of Moses, we are able to grasp a reading of Job as a theophanic story about an intimate meeting with the Godhead. The rabbis who attributed Job to Moses implied by this ascription a new vision of the world, within which no positive theodicy was possible; instead, a personal relation with capricious and powerful Creator was to be sought by means of Judaic practice.
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    The Pronunciation of the Sacred Tetragrammaton: an Overview of a Nomen Revelatus that Became a Nomen Absconditus
    (2013) Vasileiadis, Pavlos D.
    The Biblical name of God has a long history of use by the Israelites of Moses’ day that extends even back to the days of the patriarchs and, according to the biblical record, even to the early days of humanity. Although it was known by peoples in lands outside Israel - as in Egypt probably since the late 15th century BCE (list at the temple of Soleb at Nubia written during Amenhotep III) and the land of Moab since the 9th century BCE (Mesha Stele) - it seems that it became more widely known during the Hellenistic and Roman periods. Greek philosophical trends influenced decisively Jewish theology. The name of God was gradually silenced inside of Judaism. At the same time, the name proper was translated and diffused in new directions across Europe and America. Renaissance humanism and the development of Hebrew linguistics contributed to the use of the sacred name to an unprecented degree. Starting from the Second Temple period (200 BCE - 70 CE) down to the present time, this is an attempted overview of the thrilling story of the pronunciation of the Biblical name of the Supreme Being.