By Arkady Kovelman
Among Alexandria and Jerusalem examines the dynamics of Hellenistic and Jewish cultures. It starts through the adjustments in mentality as mirrored in papyri of Roman Egypt, the start of a professional viewers searching for academics and preachers and requiring a brand new tradition. This comparable phenomenon emerged in Rabbinic society. Rabbinic literature used to be assorted not just from the Bible, yet from Alexandrian exegesis besides. even if, Alexandrian exegesis lead the way for rabbinic Midrash. The booklet defies the knowledge of tradition as a mix of assorted petrified 'patterns,' Jewish and Hellenic. It additionally demanding situations the assumption of 'separate' Jewish cultures. fairly, it endeavors to track great cultural adjustments. It was once precisely those adjustments that hooked up one interval to a different, one literature to a different, and hence embodied continuity and cohesion of tradition.
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Extra info for Between Alexandria And Jerusalem: The Dynamic of Jewish And Hellenistic Culture (The Brill Reference Library of Judaism)
They prevented us from getting the necessary food. . ”101 The lost paradise would in the end return, so that “all the people could live in peace and humbly bear the holy taxes,”102 “have cattle, implements and all the wealth,”103 “be diligent in performing . . 106 And was it not 97 98 99 100 101 102 103 104 105 106 P. Cair. Masp. 11–12. P. Cair. Masp. 3–4; P. Lond. 6. P. Cair. Masp. 3–5. P. Cair. Masp. 1–6. P. Lond. 15–21. P. Cair. Masp. 23. P. Cair. Masp. 7–18, 14. P. Cair. Masp. 19–20. Aristotle, Poet.
Back at the turn of the fourth century, Synesius, ﬁrst a philosopher and then a Christian bishop, publicly declared that Cyrene, a province close to Egypt, was wretched. The texts of Synesius und Dioscorus have many points in common. Both describe the rise of barbarians and oﬃcials’ crimes. It would be easy to ascribe the changed tone of the petitions to the horrors of the epoch: when Cyrene was ﬂourishing, nobody called it a desert; when there were no private prisons and no arbitrary rules, there was no need to declare that the Thebaid was a wretched country.
98 The same is true for the future. For the petitioner, the historic terminus is the advent ( parousia) of the Duke of the Thebaid or some other oﬃcial. ”99 His Excellency, Fl. Marianos, is declared a savior and redeemer. ” This is simply a comparison to the world before the arrival of Christ. The past is also involved in the analogies. Eden, paradise on Earth, existed in the past. ” The pagarchs strove to “enslave us and, naturally, did so. . They prevented us from getting the necessary food.