Buku The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History Book 2) by Thomas Cahill
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The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History Book 2) by Thomas Cahill

Author:Thomas Cahill [Cahill, Thomas]

Language: eng

Format: epub

Tags: History, Asia, World, Civilization & Culture, Jewish, Religious, Judaism, Religion & Spirituality, Science & Medicine, Anthropology, History of Religion

ISBN: 0385482493

Amazon: B003I8VBAY

Publisher: Anchor

Published: 2010-04-20T00:00:00+00:00

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The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History Book 2) by Thomas Cahill

Bloodshed follows the orgy of betrayal. Moshe descends from the Mountain, the two tablets of the Ten Words in his hands, hears “the sound of choral-song”—the antiphonal chanting characteristic of ancient liturgy—and sees “the calf and the dancing,” at which

Moshe’s anger flared up,

he threw the tablets from his hands

 

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The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History Book 2) by Thomas Cahill

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The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History Book 2) by Thomas Cahill

 

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The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History Book 2) by Thomas Cahill

Author:Thomas Cahill [Cahill, Thomas] , Date: July 1, 2019

,Views: 52

Author:Thomas Cahill [Cahill, Thomas]

Language: eng

Format: epub

Tags: History, Asia, World, Civilization & Culture, Jewish, Religious, Judaism, Religion & Spirituality, Science & Medicine, Anthropology, History of Religion

ISBN: 0385482493

Amazon: B003I8VBAY

Publisher: Anchor

Published: 2010-04-20T00:00:00+00:00
Bloodshed follows the orgy of betrayal. Moshe descends from the Mountain, the two tablets of the Ten Words in his hands, hears “the sound of choral-song”—the antiphonal chanting characteristic of ancient liturgy—and sees “the calf and the dancing,” at which

Moshe’s anger flared up,

he threw the tablets from his hands

and smashed them beneath the mountain.

The Covenant is now literally broken. Moshe melts down the idol and grinds it to powder, which he mixes with water, and forces the Children of Israel to drink the vile mixture. Then, rounding on Aharon, he almost beseeches him to exonerate himself, which Aharon manages dextrously:

“Let not my lord’s anger flare up!

You yourself know this people, how set-on-evil it is.

They said to me: ‘Make us a god who will go before us,

for Moshe, the man who brought us up from the land of Egypt,

we do not know what has become of him!’

So I said to them: ‘Who has gold?’

They broke it off and gave it to me,

I threw it into the fire, and out came this calf.”

Now when Moshe saw the people: that it had gotten-loose,

for Aharon had let-it-loose for whispering among their foes,

Moshe took-up-a-stand at the gate of the camp

and said:

“Whoever is for YHWH—to me!

Thus says YHWH, the God of Israel:

‘Put every-man his sword on his thigh,

proceed and go back-and-forth from gate to gate in the camp,

and kill

every-man his brother, every-man his neighbor, every-man his relative!’ ”

The Sons of Levi did according to Moshe’s words.

And there fell of the people on that day some three thousand men.

Is there a way to understand this passage about a God who has hardly finished issuing an absolute command against murder when he delivers the command for a general slaughter? Moshe was leader of a primitive desert tribe, set on open rebellion. There were no courts to appeal to, no law besides the word of YHWH and Moshe’s resolve to enforce it. Had he not allied himself with the sword-wielding sons of Levi, the Exodus story might have ended right here. There are also in this episode hints of later factionalism—of the northern Levitical priests in competition with the Aharonid priesthood, which would come to control the Jerusalem Temple in the south—a rivalry that is retrojected into this narrative. But the slaughter oppresses the reader’s spirit. We can tell ourselves as often as we like that this was a primitive people who needed to be dealt with harshly or that the episode can be explained by later social tensions. We still need to understand why God is enshrined in this narrative as demanding slaughter. There may be no answer, except the answer of Augustine of Hippo: “We are talking about God. Which wonder do you think you understand? If you understand, it is not God.”

But there are many mysteries in the text of Exodus that do not demand a resort to mystagogy—mysteries that are basically textual. Moshe’s ascents and descents are hard to keep track of; and it is his disappearance into the smoke on the Mountain’s summit for forty days that makes the Israelites desperate and provokes their backsliding.

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