Who Are the Jews

Q4 Social Sciences
James Blakely
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引用次数: 47

Abstract

Who Are the Jews? Vol. I: Soul of the Israelites, ISBN 0-913993-17-4 Vol. II : A Nation of Philosophers, ISBN 0-913993-18-2 Seymour W. Itzkoff Paideia Publishers, Ashfield, MA, 2004 Within the next several years, Volumes I and II of Who Are the Jews will be joined by a third and final volume, which will survey the historical, ethnic, religious history of the Jewish people into our own time. Volume I, Soul of the Israelites, gains its theme from the role of Moses the law giver, the inner ethical rock upon which Judaism was based. Itzkoff s biblical and historical analysis confirms Sigmund Freud's 1937 view in Moses and Monotheism of the probable Egyptian origins of this figure. The fact that Moses was but sixty or seventy years removed from the Pharaoh Akhenaton, c.1350 BCE, who but for only one generation overthrew the anthropomorphic animal gods of the Egyptian priesthood for a more philosophical monotheistic sun-god, argues for the probable affiliation of Moses with the Egyptians. The Exodus could have taken place c.1275-1225 BCE, a period close to the rule of the Hyksos (1650 BCE) derived Asiatic dynasty of the red-headed Rameses II. That the Hellenistic Egyptian priests of Heliopolis so viewed Moses is additional support for the plausibility of Itzkoff s argument. Much study is given to the origins of the various Israelite tribal units. Here Itzkoff sees three groups amalgamating into one national unity under Saul, David, and Solomon, to defend themselves from the advancing Philistines - unquestionably Mycenaean (Homeric era "sea people") Greeks - who, earlier, had given the Egyptians much trouble. These groups were a) the Exodus Semitic rabble from Egypt, led by a determined and visionary Moses; b) the Yahwist tribes of the Sinai, Negev, northern Arabia, who were essentially monotheistic, sharing their circumcision ritual with the Egyptian aristocracy; c) the northern Canaanite tribes of Israel, worshipping the traditional Babylonian/Syrian chief god, El, Elohim, Elohenu. The glue that held these diverse peoples together, along with an existing Indo-European component of Hyksos, Hurrians, Hittites, and Greeks (here including the peoples of the Jebusite town of Jerusalem that David made his capital) was the mysterious and all-powerful war god Yahweh and the ethical discipline that the Levites and priests had tried to force upon these formerly Habiru ruffians. From the beginning, this century-long monarchy fulfilled the warning that Samuel the judge had given the Israelites about relinquishing their tribal freedoms for a king, to defend them. The moral corruption, the falling away from the difficult disciplines that Moses and then the written Pentateuch had placed before them, undermined the Mosaic vision. First, the breakup of the tribes into two monarchies. Then, the descent of the religion into a Near-Eastern syncretism. By the time Israel, the state, and its ten tribes fell before the Assyrians, c.700 BCE, the northern monarchy envisioned little of the prophetic disciplines. This people thence disappeared, gently expelled by the Assyrians to the murky north; new immigrants unattached to the ancient Hebrew religious teachings replacing them. Between 597 and 582 BCE, much to the Prophet Jeremiah's sad acceptance, Judah was crushed by oncoming Chaldean Babylonians. No longer would these pseudo-Jews immolate their own children in Jerusalem's valley of Hinnom. The theme of the book follows the prophetic prediction of tragedy, for a people and its leadership unable to understand and act on the disciplines of a revolutionary moral vision given to man by God. Volume 11, A Nation of Philosophers, gains its title from the Hellenistic Greek impress by the ethical monotheism of the Jews. This occurred as the Greeks encountered them, after the Alexandrian conquest of the mid-East around 330 BCE. This story picks up after the Babylonian captivity. The Jews who had been transported to the land of the two great rivers, were the elite of Judah. …
犹太人是谁?
犹太人是谁?卷一:以色列人的灵魂,ISBN 0-913993-18-2卷二:一个哲学家的国家,ISBN 0-913993-18-2西摩W. Itzkoff Paideia出版社,阿什菲尔德,麻萨诸塞州,2004年在接下来的几年里,谁是犹太人的第一卷和第二卷将加入第三卷,也是最后一卷,这将调查犹太人的历史,种族,宗教历史,直到我们自己的时代。第一卷,以色列人的灵魂,从摩西的角色中获得主题,摩西是法律制定者,是犹太教赖以建立的内在伦理基石。伊茨科夫对圣经和历史的分析证实了西格蒙德·弗洛伊德1937年在《摩西与一神教》中提出的观点,即这个人物可能起源于埃及。摩西离法老阿肯纳顿(约1350年)只有六、七十年公元前,他推翻了埃及祭司的拟人化的动物神,代之以更哲学的一神论的太阳神,认为摩西可能与埃及人有联系。出埃及记可能发生在公元前1275-1225年,接近希克索斯王朝(公元前1650年)的统治时期,希克索斯王朝由红发的拉美西斯二世统治。赫利奥波利斯的希腊化埃及祭司如此看待摩西,这进一步支持了伊茨科夫论点的合理性。许多研究给予了各种以色列部落单位的起源。在这里,Itzkoff看到三个群体在扫罗,大卫和所罗门的领导下合并成一个国家,以保护自己免受非利士人的进攻——毫无疑问,迈锡尼人(荷马时代的“海人”)希腊人——他们早些时候给埃及人带来了很多麻烦。这些团体是a)由坚定而有远见的摩西领导的埃及出埃及的闪米特乌合之众;b)西奈半岛、内盖夫半岛和阿拉伯半岛北部的耶和华派部落,他们基本上是一神论的,与埃及贵族分享他们的割礼仪式;c)以色列的北部迦南部落,崇拜传统的巴比伦/叙利亚首席神,El, Elohim, Elohenu。把这些不同的民族,连同希克索斯人、胡里安人、赫梯人和希腊人(这里包括大卫定都的耶布斯特城耶路撒冷的居民)等现存的印欧语组成部分,凝聚在一起的是神秘而全能的战神耶和华,以及利未人和祭司试图强加给这些前哈比鲁暴徒的道德纪律。从一开始,这个长达一个世纪的君主制就应验了审判官撒母耳给以色列人的警告,让他们放弃部落的自由,让一个国王来保护他们。道德败坏,背离摩西和摩西五经所规定的严格戒律,破坏了摩西的愿景。首先,部落分裂为两个君主国。然后,宗教进入近东融合的下降。到公元700年,以色列,这个国家和它的十个部落在亚述人面前沦陷公元前,北方的君主制几乎没有预见到先知的纪律。这个民族从此消失了,被亚述人轻轻地驱逐到阴暗的北方;与取代他们的古希伯来宗教教义无关的新移民。在公元前597年到582年之间,让先知耶利米悲伤地接受的是,犹大被迎面而来的迦勒底巴比伦人摧毁了。这些伪犹太人再也不会在耶路撒冷的欣嫩子谷献祭自己的孩子了。这本书的主题是对悲剧的预言,因为人民及其领导人无法理解并按照上帝赋予人类的革命道德愿景的纪律行事。第11卷,哲学家的国家,获得了它的标题,从希腊希腊印象的伦理一神教的犹太人。公元前330年左右,在亚历山大征服中东之后,希腊人遇到了他们。这个故事发生在巴比伦被囚禁之后。那些被流放到两大河之地的犹太人是犹大的精英。…
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来源期刊
Journal of Social, Political, and Economic Studies
Journal of Social, Political, and Economic Studies Social Sciences-Political Science and International Relations
CiteScore
0.30
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期刊介绍: The quarterly Journal of Social, Political and Economic Studies (ISSN 0193-5941), which has been published regularly since 1976, is a peer-reviewed academic journal devoted to scholarly papers which present in depth information on contemporary issues of primarily international interest. The emphasis is on factual information rather than purely theoretical or historical papers, although it welcomes an historical approach to contemporary situations where this serves to clarify the causal background to present day problems.
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