By Hindy Najman
ISBN-10: 110700618X
ISBN-13: 9781107006188
This booklet explores the Jewish community's reaction to the destruction of the second one Temple in 70 CE. the point of interest of realization is four Ezra, a textual content that reboots the earlier by way of imaginatively recasting textual and interpretive traditions. rather than rebuilding the Temple, as Ezra does within the books of Ezra and Nehemiah, the Ezra portrayed in four Ezra argues with an angel in regards to the secret of God's plan and re-gives Israel the Torah. Drawing on Walter Benjamin, the ingenious undertaking of four Ezra is analyzed when it comes to a constellation composed of components from pre-destruction traditions. Ezra's fight and his eventual recommitment to Torah also are understood as delivering a version for emulation through historic Jewish readers. four Ezra is hence what Stanley Cavell calls a perfectionist paintings. Its particular venture is to lead the formation of Jewish matters in a position to resuming covenantal lifestyles within the wake of a destruction that inflects yet by no means erases revelation.
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Additional resources for Losing the Temple and Recovering the Future: An Analysis of 4 Ezra
Sample text
Since literary anonymity is not tolerable, we can accept it only in the guise of an enigma. 23 But the current importance of what Foucault calls “the author function” does not entitle us to assume that these have always been the questions with which to interrogate texts. The concept of the author is the concept of a specifically situated legal personality that presupposes a specific background of legal and literary traditions and institutions. It is not only the texts that have histories. Concepts and practices of ascription and narrative point of view have also taken many forms in different epochs and in different social settings.
7:110 And Hezekiah concerning the people in the days of Sennacharib and many on behalf of the many others. 7:111 Therefore, if now when corruption is growing and insult increases, the righteous pray for the evil ones, why then, Oh Lord, should it not be thus? Or when Ezra is about to receive revelation on a mountain, he is reminded of Moses’ revelation from a bush: 4 Ezra 14:1–7 14:1 And after those things and I was sitting under an oak. 14:2 And behold a voice came out of a bush that was before me and responded and said to me “Ezra, Ezra” and I said behold, “here am I” and I stood upon my feet and he said to me.
This too is an exilic and Second Temple strategy. If it was more problematic than before to speak directly as God’s prophet, it was nevertheless possible to speak as a prophet of old. The practice may be preexilic too. 10 Or, if they existed, then little or nothing of them has been preserved. Why did Second Temple authors not simply compose new texts and claim inspiration or revelatory status in their own right, or with a newly constructed figure? And why did they instead attach their authority to figures of the past by expanding earlier traditions, by attributing new texts to old figures?
Losing the Temple and Recovering the Future: An Analysis of 4 Ezra by Hindy Najman
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