By Phyllis Goldstein
A handy Hatred chronicles a truly specific hatred via robust tales that permit readers to work out themselves within the tarnished replicate of background. It increases vital questions about the results of our assumptions and ideology and the methods we, as members and as contributors of a society, make differences among us and them, correct and flawed, sturdy and evil. those questions are either common and specific.
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Additional resources for A Convenient Hatred: The History of Antisemitism
Crown, “Qumran, Samaritan Halakha and Theology, and Pre-Tannaitic Judaism,” 427. 102 Cf. ” See now also the recently published Dead Sea Scrolls fragment containing Deut. 4b–6 in which is written in lectio continua (see below, Part e). 103 As to possible points of contact between Samaritans and Qumran, Dexinger has shown that similarities of practice and outlook are due to the common tradition which both groups shared (“Samaritan Origins and the Qumran Texts,” 243). ” 104 For the following section see Pummer, “The Samaritans and Their Pentateuch,” 239– 247.
25–26) or the fragmentary nature of it (as in the case of 4Q372 1, which will be discussed below). b. 2 Macc. 1–2 Another brief mention of the Samaritans occurs in 2 Macc. , i. e. 44 See Coggins, “Issues in Samaritanism,” 68: “we do not know why he [Ben Sira] utters this harsh comment. ” Pieter van der Horst also pointed out that “foolish people” may “also refer to the non-Samaritan inhabitants of Shechem” (“Anti-Samaritan Propaganda,” 32). 45 This was pointed out by Hanhart, “Zu den ältesten Traditionen,” 106*.
261). The last part of verse 2 in particular presents difficulties. The translation quoted above is that of the New Revised Standard Version. E. With reference to Ant. 257–264, Zangenberg further speculates that this sanctuary may have been used or even built by Sidonian colonists living in Hellenistic Shechem. E. on Tell er-Ras. See Magen, Flavia Neapolis: Shechem in the Roman Period, 231–235. It is also unlikely that either 2 Maccabees or Josephus would have mentioned the forced renaming of a pagan sanctuary in the context of Antiochus IV’s measures against Judaism – in one breath, so to speak, with the Jerusalem temple!