The Stranger in Ancient and Mediaeval Jewish Tradition: by Geza G. Xeravits

By Geza G. Xeravits

This quantity offers chosen papers learn on the first assembly of the Society for Jewish and religious study in imperative Europe, in Piliscsaba, Hungary, February 2009. The papers examine quite a few features of the idea that ""Stranger"" in Jewish culture, from the Hebrew Bible to Mediaeval Jewish notion. the majority of the fabric makes a speciality of Early Jewish literature, which mirrors a radical interplay with the Hellenistic approach of proposal, and the improvement of concurring Jewish interpretations of conventional values.The papers of the amount supply insightful case reviews in regards to the formation of Jewish id in different sessions of Israelite and Jewish historical past, in addition to the several attitudes to strangers, being both outsiders, or belonging to opposing sects of Judaism itself. The reader unearths essays of ancient, literary, and hermeneutical consciousness; of curiosity additionally to students of varied kinds of historic and mediaeval Judaism.

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Additional resources for The Stranger in Ancient and Mediaeval Jewish Tradition: Papers Read at the First Meeting of the JBSCE, Piliscsaba, 2009 (Deuterocanonical and Cognate Literature Studies, v.4)

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35 A close parallel is to be found in Josh 9:9 about the TALSTRA, Solomon’s Prayer, 108. NOTH, Könige, 188. 118. 34 NOTH, Könige, 188. 35 WÜRTHWEIN, Bücher, 99. [ml. 42 No sacrifices are mentioned with respect to the fo‐ reigner in 1Kings 8. The Temple is not explicitly named the House of Prayer, but the foreigner prays and does not bring sacrifice.

TURNER, Victor, The Ritual Process. Structure and Anti-Structure, Ithaca 1969. , The Book of the Judges. An Integrated Reading (JSOTSup 46), Sheffield 1987. , bĕtûlāh. A Girl of Marriageable Age: VT 22 (1972) 326-348. , The Nature of Jephthah’s Authority: CBQ 59 (1997) 33-44.  Does he belong to the promi‐ nent cultic place when his ritual cleanness can be more than doubted? Would we loose something important if he was not there?  It is not easy to let someone of different culture, religion, appearance or dietary habits to come too close to the place, either ideal or material, which represents the very center of our personal or communal world.

From one perspective he is outside, from the other he is inside the society. ’ According to Mobley, one of the most important characteristics of these biblical (and Ancient Near Eastern) heroes is that they have to able to ‘go out’ (yāṣāʾ) to fight as Jephthah does with his gang (Judg 11:3), and return (bô᾽ or šûḇ, cf. 32 Furthermore, ʿāḇar meaning ‘cross border,’ ‘pass through,’ ‘traverse’ and the like ‘is a leitmotif […] throughout the whole Jephthah-cycle’ (cf. 33 This transitional, liminal status, the potential of being in or out of the society seems to be typical of Jephthah, the gibbôr.

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