Joseph A. Fitzmyer S.J.'s A guide to the Dead Sea scrolls and related literature PDF

By Joseph A. Fitzmyer S.J.

ISBN-10: 0802862411

ISBN-13: 9780802862419

Process of abbreviations used for th lifeless Sea Scrolls -- lifeless Sea Scrolls: significant courses -- Bibliographies of the useless Sea Scrolls -- Survey reviews of the invention of the Scrolls and their contents -- checklist of the lifeless Sea Scrolls and fragments -- Concordances, dictionaries, grammars, and so on. for the learn of the lifeless Sea Scrolls -- Secondary collections of Qumran texts -- Translations of the lifeless Sea Scrolls in collections -- Outlines of a few Qumran texts

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41 It is thus fair to assume that the Ishmaelian author of the above excerpt believed that Deut 12:2 mandates destruction of idolatry in the land of Israel. 42 But this inference does not follow. We may take ‫ רשיין‬in the ordinary sense of “allowed,” and understand the midrash to be contrasting the situation outside the land of Israel, where one is forbidden to destroy idolatry, to the situation within the land of Israel, where one is allowed—indeed obligated, but this is not what the passage asserts—to destroy idolatry.

Sherira’s account of R. ” in From Qumran to Cairo: Studies in the History of Prayer (ed. ). 13 B. M. 67–70. 14 Saul Lieberman, ‫חובה‬-‫רשות‬, Tarbiz 6 (1934), 111. This article, a brief paragraph, serves as an addendum to Lieberman’s longer treatment of the subject in his ‫תיקוני‬ ‫ירושלמי‬, Tarbiz 5 (1933), 97–99. categorical oppositions 21 ‫רשות‬. While the ‫ רשות‬classification is compatible with preference, or quasi-obligation, this classification never itself conveys preference. ‫ רשות‬is, in context, essentially a negative term; it indicates the absence of obligation.

But Ex 13:2, according to the midrash, corrects this impression: it may be transferred to the priest at a place of the owner’s choosing. 9 Likewise, Ex 12:15 appears to enjoin the Israelites to eat matzah for seven days. But Mek. R. Ish. Pisḥa 8 (27) claims that a ‫ חובה‬exists only for the first day; consumption of matzah on the other six days is ‫רשות‬. 11 These cases indicate that the Ishmaelian predilection for finding ‫ רשות‬in Scripture is not merely a corollary of its tendency toward “plain-sense” exegesis, but represents a distinctive feature of the school’s normativity.

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A guide to the Dead Sea scrolls and related literature by Joseph A. Fitzmyer S.J.

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