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Additional info for Jewish Assimilation, Acculturation, and Accommodation: Past Traditions, Current Issues, and Future Prospects (Studies in Jewish Civilization)

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Cit. vol. 1, 214, n. 30. For an overall denunciation of the Hasmoneans see Ant. XIV, 41. 31. H. Macurdy, Hellenistic Queens, (Chicago, 1967). , XIII, 416-17. 32. See A. Momigliano, Alien Wisdom, (Cambridge, 1975), 114. His statement is right, that "the Jews were more Hellenized after the Maccabean revolution than before it," but his explanation is not satisfactory ("Hellenism no longer represented a mortal danger"). In itself it does not explain acceptance of Hellenism by the Jews at the Hasmonean period.

She focuses on his Page xiv impact on German scholarship both Jewish and Christian. Her article presents Geiger's theories regarding the religious and political commitment of the Pharisees and Sadducees and the implications Geiger drew from his own conclusions for a revisionist history of the origins of Christianity with the first century Jewish Palestine. In his writing, Geiger claimed the Pharisees represented liberal, progressive tendencies and the Sadducees aristocratic, conservative tendencies in early Judaism.

Nevertheless, it is modeled on Hellenistic chancellery practices; that is, it has a structure of prologue, arguments, and finally the decision itself. 26 Nevertheless, the decision included in this document is clearly Jewish. Simon is appointed a Jewish ruler, not a Hellenistic king (basileus). 27 So, as with the Hasmonean coinage, we see here the impact of Hellenization as well as its limits. But we will see also that these limits were not acceptable to the latter Hasmoneans, Hyrcanus I, Aristobulus I, and especially Alexander Jannaeus, and that they tried to rescind them.

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