Podcast appearances and mentions of Jon D Levenson

Join us for an enlightening episode as we welcome Jon D. Levenson, the esteemed Albert A. List Professor of Jewish Studies at Harvard University and author of several publications, including the books Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life, and The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism. Exploring both literary and theological dimensions, Professor Levenson unveils the rich tapestry of Judaism's history and its resonance across descendant religions. Bringing his expertise in Judaism, the Hebrew language, biblical interpretation, and rabbinic literature, he offers unparalleled insights into these subjects. Tune in to explore: The relationship between Aramaic and Hebrew A unique perspective on the difference between language and dialect Clarifications on Jewish perspectives regarding resurrection and the notion behind the immortality of the soul Press play now to hear the full conversation. For more on Levenson's work and publications, check out Jon D. Levenson | Harvard Divinity School (HDS). Episode also available on Apple Podcasts: http://apple.co/30PvU9 Upgrade Your Wallet Game with Ekster!  Get the sleek, smart wallet you deserve—and save while you're at it! Use coupon code FINDINGGENIUS at checkout or shop now with this exclusive link: ekster.com?sca_ref=4822922.DtoeXHFUmQ5  Smarter, slimmer, better. Don't miss out!

This week, in their liturgical recitation and study of the Hebrew Bible, Jewish communities all over the world will relive the terrifying moment when God commands Abraham to take his son, his beloved son, who was to be his heir and fulfill his deepest dreams for family transmission and ancestry, Isaac, and sacrifice him. What is this passage all about? What does it mean? What can be learned about Abraham, about Isaac, or about God by reading it carefully? Joining Mosaic's editor Jonathan Silver to discuss these questions on this week's podcast (originally broadcast in 2023) is Jon D. Levenson, a professor of Jewish studies at Harvard Divinity School and frequent Mosaic contributor. Levenson has written about this episode in several books, including The Death and Resurrection of the Beloved Son published in 1993 by Yale University Press, and also in Inheriting Abraham, published in 2012 by Princeton University Press. Akeidat Yitzḥak, the binding of Isaac, as the Jewish people traditionally refer to this episode, has a long afterlife in Christian and Muslim traditions; it is also a centerpiece of philosophical reflection among modern thinkers like Immanuel Kant and Soren Kierkegaard. Reading the text now in the aftermath of those later reflections, it's difficult to retrieve its original meaning. The temptation is overwhelming to propose moral justifications for Abraham and for God, to excuse or at least to try to soften the drama of Genesis 22. To hear what the text of the Hebrew Bible really might have to say in response to that temptation requires undoing some modern assumptions—a task that Levenson and Silver take up.

In this bonus episode of The Bible for Normal People, Pete and Jared continue their conversation with Jon D. Levenson about the theme of child sacrifice in the Bible, focusing on how the idea evolved from ancient times into later religious traditions. They uncover how the practice became condemned while the meaning persisted through symbolic acts like substitution rituals and how its theology extended into the New Testament. Want to hear the full episode? Become a member of our online community The Society of Normal People at www.thebiblefornormalpeople.com/join. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode of The Bible for Normal People, Pete and Jared are joined by Jon D. Levenson to discuss the complex and ancient practice of child sacrifice, focusing on biblical and ancient Near Eastern contexts. Together they explore the historical, theological, and cultural significance of these sacrifices, particularly in relation to divine favor, gift-giving, and the transformation of such practices in Judaism and Christianity. You can get part two of this conversation by becoming a member of the Society of Normal People at www.thebiblefornormalpeople.com/join.  Show Notes → ********** This episode is brought to you by Litter Robot! Litter-Robot by Whisker is the solution to all your litter box problems, with self-cleaning technology that automatically cleans after every use so your cats will always have a fresh bed of litter to do their business - and your friends won't think your house smells like a litter box. Right now, Whisker is offering $75 off Litter-Robot bundles. AND, as a special offer to listeners, you can get an additional $50 off when you go to stopscooping.com/NORMALPEOPLE. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Come along for an illuminating journey as we talk with Jon D. Levenson, distinguished Albert A. List Professor of Jewish Studies at Harvard University and author of influential works including Resurrection and the Restoration of Israel and Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence. Delving into the realms of both literature and theology, Professor Levenson reveals insights about Judaism's past and its enduring impact on subsequent religions. With his profound knowledge spanning Judaism, Hebrew linguistics, biblical exegesis, and rabbinic traditions, he provides a unique look into these compelling topics. Press play to learn: The interplay between the Greek, Hebrew, and Aramaic languages Linguistically speaking, what makes the Book of Job particularly challenging to study Misconceptions surrounding whether Jews believe in resurrection During what periods of time Rabbinic literature flourished Tune in now – don't miss out on this eye-opening conversation! Visit Jon D. Levenson | Harvard Divinity School (HDS) to learn more about Levenson and his publications. Episode also available on Apple Podcasts: https://apple.co/38oMlMr

Join us for an enlightening episode as we welcome Jon D. Levenson, the esteemed Albert A. List Professor of Jewish Studies at Harvard University and author of several publications, including the books Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life, and The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism. Exploring both literary and theological dimensions, Professor Levenson unveils the rich tapestry of Judaism's history and its resonance across descendant religions. Bringing his expertise in Judaism, the Hebrew language, biblical interpretation, and rabbinic literature, he offers unparalleled insights into these subjects. Tune in to explore: The relationship between Aramaic and Hebrew A unique perspective on the difference between language and dialect Clarifications on Jewish perspectives regarding resurrection and the notion behind the immortality of the soul Press play now to hear the full conversation. For more on Levenson's work and publications, check out Jon D. Levenson | Harvard Divinity School (HDS). Take advantage of a 5% discount on Ekster accessories by using the code FINDINGGENIUS. Enhance your style and functionality with premium accessories. Visit bit.ly/3uiVX9R to explore latest collection. Episode also available on Apple Podcasts: http://apple.co/30PvU9

Jon D. Levenson is the Albert A. List Professor of Jewish Studies at Harvard University, having previously taught at the University of Chicago and at Wellesley College. He has a strong interest in the philosophical and theological issues involved in biblical studies, especially the relationship of premodern modes of interpretation to modern historical criticism. Much of his work centers on the relationship of Judaism and Christianity, both in antiquity and in modernity, and he has long been active in Jewish-Christian dialogue.His book Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Yale University Press, 2006) won a National Jewish Book Award His latest book is The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016).

Later this week is Rosh Hashanah, when Jewish communities celebrate the creation of the world and, as part of this celebration, study chapter 22 of Genesis. This contains the famous story in which God asks Abraham to take his son Isaac to a mountain and offer him there as a sacrifice. What is this passage all about? What does it mean? What can be learned about Abraham, about Isaac, or about God by reading it carefully? Joining Mosaic editor Jonathan Silver today to discuss these questions is Jon D. Levenson, a professor of Jewish studies at Harvard Divinity School and frequent Mosaic writer. Levenson has written about this episode in several books, including The Death and Resurrection of the Beloved Son published in 1993 by Yale University Press, and also in Inheriting Abraham, published in 2012 by Princeton University Press. Akeidat Yitzhak, the binding of Isaac, as the Jewish people traditionally refer to this episode, has a long afterlife in Christian and Muslim traditions; it is also a centerpiece of philosophical reflection among modern thinkers like Immanuel Kant and Soren Kierkegaard. Reading the text now in the aftermath of those later reflections, it's difficult to retrieve its original meaning. The temptation is overwhelming to propose moral justifications for Abraham and for God, to excuse or at least try to soften the drama of Genesis 22.  To really hear what the text of the Hebrew Bible might have to say in response to that temptation requires undoing some modern assumptions—a task that Levenson and Silver take up. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Joseph and Deacon Jacob finish their discussion of the book of Job! Apparently there's a hugely significant pattern to life with God that is both good to recognize and good to live out! Again, the scholar we rely on quite a bit is Jon D. Levenson.

Joseph's seminarian brother, Deacon Jacob, hopped on a call to talk about the book of Job-- in part because it's featured in the Liturgy of Hours' Office of Readings right now, in part because it's an intriguing book, and in part because Deacon Jacob wrote a paper on the book of Job this past semester.The main thrust of his argument flows from the scholar Jon D. Levenson. We went a little long, so will post part 2 of the conversation next week!

In this episode Dr. Jon Levenson and JJ get into questions about good, evil, and the Book of Job._____________Jon D. Levenson, Albert A. List Professor of Jewish Studies, began teaching at Harvard in 1988, having previously taught at the University of Chicago and at Wellesley College. His work concentrates on the interpretation of the Hebrew Bible, including its reinterpretations in the "rewritten Bible" of Second Temple Judaism and rabbinic midrash. In addition, one of his courses deals with the use of medieval Jewish commentaries for purposes of modern biblical exegesis, and another focuses on central works of Jewish theology in the twentieth century. Levenson has a strong interest in the philosophical and theological issues involved in biblical studies, especially the relationship of premodern modes of interpretation to modern historical criticism. Much of his work centers on the relationship of Judaism and Christianity, both in antiquity and in modernity, and he has long been active in Jewish-Christian dialogue. His book Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Yale University Press, 2006) won a National Jewish Book Award and the Biblical Archaeology Society Publication Award in the category of Best Book Relating to the Hebrew Bible published in 2005 or 2006. Choice, a publication of the American Library Association, listed Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam (Princeton University Press, 2012) as one of the Outstanding Academic Titles for 2013. His latest book is The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016). In all his work, Levenson's emphasis falls on the close reading of texts for purposes of literary and theological understanding.

In episode 8 of season 3, Prof. Kathryn Schifferdecker and Katie Langston talk with Jon D. Levenson exploring the question, what would be lost theologically by discarding troubling parts of the Bible? Show notes are available at https://enterthebible.org/audio/3-8-why-not-throw-out-parts-of-the-bible-that-are-troubling-like-genesis-22 Watch the video version at https://youtu.be/2v_4hmBP0J0See omnystudio.com/listener for privacy information.

Parshat Chayei Sarah - Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on October 28th 2021 as they explore the Bible's euphemism for death: “and he was gathered unto his people” as an opportunity to question our assumptions regarding the biblical view of the afterlife … with much appreciation to Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life. Sefaria Source Sheet: www.sefaria.org/sheets/357282 For a full transcript of the podcast go to the podcast web site here: https://madlik.com/2021/10/27/life-is-with-people-and-so-is-death/      

Texts discussed: Mark 1:9-11, John 1:1-18. Recommended reading:  Paula Fredriksen, From Jesus to Christ: The Origins of the New Testament Images of Jesus (Yale University Press, 1988), 19-26, 44-52.Jon D. Levenson, Sinai & Zion: An Entry Into the Jewish Bible (HarperOne,1985), 154-156.Joel Marcus, Mark 1-8, Anchor Yale Bible (Doubleday, 2000), 158-167.John P. Meier, A Marginal Jew: Rethinking...... Continue Reading →

This is a re-release of episode #12 with Jon D. Levenson on his book ‘The Love of God’ Episode: Jon Levenson joins OnScript to discuss his recent book The Love of […] The post Episode #12 Jon D. Levenson – The Love of God first appeared on OnScript.

This is a re-release of episode #12 with Jon D. Levenson on his book ‘The Love of God’ Episode: Jon Levenson joins OnScript to discuss his recent book The Love of […]

On this episode, Pete and Jared talk with Hebrew Bible scholar and theologian Jon D. Levenson about where the idea of resurrection shows up in the Hebrew Bible and early Judaism, what it means when it does, and how some of that finds its way into the New Testament.   

Notes Intro the Sefer ha-Chinuch was published anonymously in 13th century Spain and was written by a father to his son, upon reaching the age of Bar Mitzvah. See כג  כִּי נֵר מִצְוָה, וְתוֹרָה אוֹר;    וְדֶרֶךְ חַיִּים, תּוֹכְחוֹת מוּסָר. 23 For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life; (Proverbs 6: 23) כז  נֵר ה’, נִשְׁמַת אָדָם 27 The spirit of man is the lamp of the LORD (Proverbs 20: 27)  ----------- The only word that comes close to the netherworld is Shaol [Strongs H7585] which translates as “grave”, “pit”, or “abode of the dead”.  It first appears in with regard to Jacob in And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: 'Nay, but I will go down to the grave to my son mourning.' And his father wept for him. Genesis 37: 35 וַיָּקֻמוּ כָל-בָּנָיו וְכָל-בְּנֹתָיו לְנַחֲמוֹ, וַיְמָאֵן לְהִתְנַחֵם, וַיֹּאמֶר, כִּי-אֵרֵד אֶל-בְּנִי אָבֵל שְׁאֹלָה; וַיֵּבְךְּ אֹתוֹ, אָבִיו And he said: 'My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave. (Genesis 42: 38) יֹּאמֶר, לֹא-יֵרֵד בְּנִי עִמָּכֶם:  כִּי-אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר, וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ-בָהּ, וְהוֹרַדְתֶּם אֶת-שֵׂיבָתִי בְּיָגוֹן, שְׁאוֹלָה   In the field of biblical studies, renowned for its deficit of basic agreement and the depth of its controversies, one cannot but be impressed by the longevity and breadth of the consensus about the early Israelite notion of life after death. The consensus, to be brief, is that there was none, that "everyone who dies goes to Sheol," as Johannes Pedersen put it about eighty years ago,     Genesis 49: 33 And Jacob concluded commanding his sons, and he drew his legs [up] into the bed, and expired and was brought in to his people.   וַיְכַ֤ל יַֽעֲקֹב֙ לְצַוֹּ֣ת אֶת־בָּנָ֔יו וַיֶּֽאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו: and he drew his legs: Heb. וַיֶאֱסֹף רַגְלָיו, he drew in his legs.   ויאסף רגליו: הכניס רגליו: and expired and was brought in: But no mention is made of death in his regard, and our Rabbis of blessed memory said: Our father Jacob did not die. — [From Ta’anith 5b]   ויגוע ויאסף: ומיתה לא נאמרה בו, ואמרו רבותינו ז"ל יעקב אבינו לא מת:   Our forefather Jacob did not die. He said to him: Was it for not that he was eulogized, embalmed and buried? He said to him: I expound a verse as it is written (Jeremiah 30:10) "Do not fear, my servant Jacob, said Adonai, and do not be dismayed O Israel. For I will save you from afar and your seed from the land of captivity.  The verse likens him (Jacob) to his seed (Israel); as his seed will then be alive so he too will be alive.   הכי אמר רבי יוחנן: יעקב אבינו לא מת. - אמר ליה: וכי בכדי ספדו ספדניא וחנטו חנטייא וקברו קברייא? - אמר  ליה: מקרא אני דורש, שנאמר (ירמיהו ל') ואתה אל תירא עבדי יעקב נאם ה' ואל תחת ישראל כי הנני מושיעך מרחוק ואת זרעך מארץ שבים, מקיש הוא לזרעו, מה זרעו בחיים - אף הוא בחיים..   A major focus of that favor - especially important, as we are about to see, in the case of Abraham and job - is family, particularly the continuation of one's lineage through descendants alive at one's death. Many expressions, some of them idiomatic, communicate this essential mode of divine favor. The idiom "He was gathered to his kin" or "to his fathers" (wayye'asep 'el-`ammayw / 'abotayw),   Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Kindle Location 1198). Kindle Edition.   Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Kindle Locations 1196-1198). Kindle Edition. Eternal Life – Immortality Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.  וְרַבִּים, מִיְּשֵׁנֵי אַדְמַת-עָפָר יָקִיצוּ; אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם “One element that truly is novel in Dan 11z:11 -3 is, however, signaled by an expression that, for all its frequency in later Jewish literature, occurs nowhere else in the Hebrew Bible, hayye `olam, "eternal life"” Death, Children, draught There are three things that are never satisfied… The grave; and the barren womb; the earth that is not satisfied with water Proverbs 30: 15-16 שְׁאוֹל, וְעֹצֶר-רָחַם:    אֶרֶץ, לֹא-שָׂבְעָה מַּיִם Famine, miraculous birth, Heaven on earth … return to land Slavery To these must be added slavery, of course, which often appears in connection with them, especially with death. Thus, it is revealing, as we have observed,13 that Joseph's brothers, seething with resentment over their father's rank favoritism, resolve first to kill the boy and then, having given that nefarious plan up, sell him into slavery instead (Gen 37:118- z8). This parallels and adumbrates (in reverse order) Pharaoh's efforts to control the rapid growth of Israel's population, which begin with enslavement and graduate to genocide (Exod 11:8-22). It also parallels, and perhaps distantly reflects, the Canaanite tale of the god Baal, who miraculously overcomes comes the daunting challenges of enslavement to Yamm (Sea) and annihilation by Mot (Death).14 That Israel, fleeing Pharaoh's enslavement, escapes death by a miraculous passage through the sea (Exod 114:11-115:211) is thus no coincidence and anything but an arbitrary concatenation of unrelated items.15 It is, rather, a manifestation in narrative of the deep inner connection between slavery and death that we have been exploring in another genre, the poetic oracles of prophets.” Moses on the Mountain top – national redemption Could it be clearer that the Mosaic promises center on the lineage of Abraham, Isaac, and Jacob, that is, the whole Israelite nation, and not on Moses' own progeny? Thus, when "the LORD showed him the whole land" (Dent 34:1) just before Moses died and the Israelites began to take possession of it, the scene is remarkably reminiscent of Jacob's, Joseph's, and job's viewing several generations of descendants just before their own deaths. In the Deuteronomic theology, the fulfillment of Moses' life continues and remains real, visible, and powerful after his death. It takes the form of Israel's dwelling in the promised land and living in deliberate obedience to the Torah book he bequeathed them, for all their generations (e.g., Dent 31:9-z3; Josh z:6-8). In Deuteronomy, all Israel has become, in a sense, the progeny of Moses. Untimely death Thus, Jacob, having (so far as he knows) lost to the jaws of a wild beast his beloved Joseph, the son of his old age, "refused to be comforted, saying, `No, I will go down mourning to my son in Sheol"' (Gen 3735)• It would be a capital error to interpret either Joseph's or Jacob's anticipated presence in Sheol as punitive. Joseph's is owing to his having died a violent and premature death that is not followed by a proper burial or mitigated by the continuation that comes from having children. Each of these conditions alone could bring him to Sheol.     transformation restoration of the people Israel itself, recovery from humiliation and defeat, a reconstitution   Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life (Kindle Locations 3286-3287). Kindle Edition. Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe. [Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.  Mishnah Torah, Talmud Torah - Chapter Four: 1 כשם שאדם מצווה בכבוד אביו ויראתו כך הוא חייב בכבוד רבו ויראתו יתר מאביו שאביו מביאו לחיי העולם הזה ורבו שלמדו חכמה מביאו לחיי העולם הבא   See: Bava Metzia 33a Keritot 28a states a different reason: "He and his father are both obligated to honor his teacher." The Rambam quotes this in Sefer HaMitzvot (Positive Mitzvah 209).   When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.  Mishnah Torah, Talmud Torah - Chapter Four: 9 וכשימות רבו קורע כל בגדיו עד שהוא מגלה את לבו ואינו מאחה לעולם When his teacher dies, he should rend all his garments until he reveals his heart. - With regard to the rending of one's garments until one's heart is revealed, see Hilchot Eivel 8:3, 9:2 and Mo'ed Katan 22a. He should never mend them. - Mo'ed Katan 26a equates garments torn over a teacher's passing with those torn over a father's passing, with regard to the latter law. On this basis, the Rambam concludes that the same principle applies regarding the extent one rends his garments. Kadish DeRabanan Magnified and sanctified — may God’s Great Name fill the world God created. May God’s splendor be seen in the world In your life, in your days, in the life of all Israel, quickly and soon. And let us say, Amen. Forever may the Great Name be blessed. Blessed and praised, splendid and supreme — May the holy Name, bless God, be praised beyond all the blessings and songs that can be uttered in this world. And let us say, Amen.   For Israel and for our teachers, our students, and generations of teachers and students to come, for all who study Torah here and everywhere, for them and for you, may there be fullness of peace, grace, kindness and compassion, long life, ample nourishment and salvation from our Source who is in heaven and on earth. And let us say, Amen. עַל יִשְׂרָאֵל וְעַל רַבָּנָן. וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן. וְעַל כָּל מַאן דְּעָסְקִין בְּאוֹרַיְתָא. דִּי בְאַתְרָא קַדִּישָׁא הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר. יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמִין וְחַיִּין אֲרִיכִין וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאַרְעָא וְאִמְרוּ אָמֵן   May there be great peace and good life from heaven above for us and all Israel. And let us say, Amen. May the One who makes peace in the high heavens compassionately bring peace upon us all and all Israel. And let us say, Amen.   יתגדל ויתקדש שמיה רבא דעתיר לחדתא עלמא ולאחייא מתייא ולמיפרק עמיה ולמיבני קרתא דירושלים ולשכללא היכלא קדישא ולמיעקר פולחנא נוכראה מן ארעא ולאתבא פולחנא דשמיא לאתריה בזיויה ויחודיה, וימליך מלכותיה... ונחמתא דאמירן בעלמא ואמרו אמן. על רבנן ועל תלמידיהון ועל תלמידי תלמידיהון דעסקין באורייתא די באתרא הדין ודי בכל אתר ואתר, יהא להון ולכון חינא וחסדא ורחמי וסייעתא ורווחא מקדם אבוהון דבשמיא ואמרו אמן. יהא שלמא... וכו' (רמב"ם הלכות תפילה)   בָּרוּךְ אַתָּה אֲדֹנָ-י אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לָנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ, בָּרוּךְ אַתָּה אֲדֹנָ-י נוֹתֵן הַתּוֹרָה

The Hanukah Dilemma – The Birth of Judaism How the Rabbis stole Hanukah and gave Judaism a new life notes ------------- They celebrated it for eight days with gladness like Sukkot and recalled how a little while before, during Sukkot they had been wandering in the mountains and caverns like wild animals. So carrying lulavs [palm branches waved on Sukkot]…they offered hymns of praise (perhaps, the Hallel prayer) to God who had brought to pass the purification of his own place. (II Maccabees 10:6-7) Babylonian Talmud 21b What is the reason for Hanukkah? For our rabbis taught: On the twentyfifth of Kislev begin the days of Hanukkah [which are eight] on which a lamentation for the dead and fasting are forbidden. For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they searched and found only one jug of oil which lay with the seal of the kohen gadol, but which contained enough for one day's lighting only; yet a miracle occurred and they lit the lamp for eight days. The following year these days were appointed a festival with the recitation of hallel and thanksgiving. מאי חנוכה דתנו רבנן בכ"ה בכסליו יומי דחנוכה תמניא אינון דלא למספד בהון ודלא להתענות בהון שכשנכנסו יוונים להיכל טמאו כל השמנים שבהיכל וכשגברה מלכות בית חשמונאי ונצחום בדקו ולא מצאו אלא פך אחד של שמן שהיה מונח בחותמו של כהן גדול ולא היה בו אלא להדליק יום אחד נעשה בו נס והדליקו ממנו שמונה ימים לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה   Who were the Maccabees and/or the Hasmoneans? The revolt begins, in fact, when the patriarch of the Maccabees (as the family that led the campaign came to be known) kills a fellow Jew who was in the act of obeying the king's decree to perform a sacrifice forbidden in the Torah. The Maccabean hero also kills the king's officer and tears down the illicit altar. These were blows struck for Jewish traditionalism, and arguably for Jewish survival and authenticity, but not for religious freedom. The Meaning of Hanukkah - A celebration of religious freedom, the holiday fits well with the American political tradition. By JON D. LEVENSON December 16, 2011     In a fascinating book written by Harvard scholar Shaye J.D. Cohen; From the Maccabees to the Mishnah, the author follows the emergence of Jewish sects starting from the Maccabees and culminating with the emergence of the Pharisees (Rabbinic Judaism), Essenes, Samaritans, Christians, Sicarii and zealots .  He writes: The Maccabean period lasted a century, from the victory of 164 B.C.E. to the entrance of the Romans into Jerusalem in 63 B.C.E. During their tenure, the Maccabees gradually increased their power and prestige, They began as rebels against the Seleucid empire, but less than ten years after Judah’s death his brother was appointed high priest by a relation of Antiochus Epiphanes!  By the 140s and 130s B.C.E. the Seleucids had little choice but to accept the independence of the Maccabean state. The rise of the Maccabees within the Jewish polity was just as phenomenal. They began as insignificant country priests and became high priests and kings, the rulers of an independent state. They pursued an aggressive foreign policy, seeking alliance with Rome against the Seleucids and carving out for themselves a kingdom larger than that of David and Solomon. Their fall from power was caused by both internal and external enemies…. Their fall from power was caused by both internal and external enemies. During the reigns of John Hyrcanus (135-104 B.C.E.) and Alexander Jannaeus (103-76 B.C.E.), many Jews opposed Maccabean rule. These opponents were not “Hellenizers” and “law- less” Jews who supported Antiochus’ attempt to destroy Judaism, but loyal Jews who had had enough of the Maccabees’ autocratic ways.  [p15]   The Hasmonean dynasty was not itself a sect; it was the corrupt ruling power under whose rule it became clear that the Jewish Commonwealth and Temple were doomed. The sects were a natural response… the emergence of a plan for a new age.  The Hasmoneans left little more than a trail of blood.  They took power, land and made treaties with foreigners when it served their purpose.  Their dynasty ended when the wicked Herod was appointed Governor.. they had prepared the way.   Of interest: “The opponents of Herod the Great called him a “half-Jew” because he was a decedent of the Idumeans, who had been forcibly converted to Judaism by the Maccabees.” [p.54]   In the Talmud (Kiddushin 66a) there is an account of a Hasmonean King named Yannai: It happened that King Yannai went to Kochalis in the desert and conquered 60 cities.  Upon his return he was exceedingly happy and so he invited all the sages of Israel to a celebration…they served delicacies on gold tables and they feasted. ….  There was there a certain elder named Yehudah ben Gedidyah.  He said to Yannai: “King Yannai!  Be satisifed with the crown of kingship; leave the crown of Kehunah for the descendants of Aaron.”  Yannai removed the sages from the feast. Eliezer ben Poira said to King Yannai: “King Yannai! If an ordinary Jew were treated in this way it would be his lot, but you are a King AND Kohen Gadol, is this your lot?”   … immediately Yannai executed all the sages of Israel and the world was bereft of Torah knowledge until Shimon ben Shetach came and returned the Torah to its former standing. מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה The Hasmanoim destroyed the historical division of power between the king and the priest, Temple and State. King Yannai Alexander Yannai was a son of Yochanan Hyrkanos, son of Simeon, a son of Mattathias (Matisyohu), the son of Yochanan the High Priest. Thus, Alexander Yannai was a great-grandson of the first Hasmonean, who, together with his heroic sons, fought against the Greek King Antiochus. Their self sacrifice for the Torah and for the Jewish people, resulted in the truly delightful and inspiring holiday of Chanukah. Yannai inherited the royal crown at the age of 23, after the early death of his older brother Yehudah Aristobulus. Yehudah Aristabulus was the first of the Hasmoneans who was not satisfied merely with the title "Nasi" (Prince) and had himself crowned as "king."   The Talmud (Babylonian Talmud Rosh Hashanah 18b) recounts: Once in the city of Lod they decreed a fast on the holiday of Hanukah.  In response, Rabbi Eliezer went to a bathhouse and took a bath and Rabbi Yehoshua went to a barber in Lod and had his haircut.  These two rabbis said to the people of Lod who had fasted: “Go out and make another fast on account of the fact that you fasted on Chanukah.” We learn from this that the Holiday of Hanukah was controversial, even then… clearly some Jews did not believe that the re-packaging of Hanukah as a festival of lights had done the job.  Their hatred for the Hasmanoim was so great that they actually fasted on Hanukah. The Talmud in Rosh HaShana continues: “On the Third of Tishrei, the superfluous mention of God’s name was removed from secular documents.  For the Greek kingdom had decreed that God’s name not be mentioned, and when the Hasmoneans took power they decreed that people should mention God’s name EVEN in secular documents.  And so they would write, ‘In the year so and so to Yochanan who is the Kohen Gadol to the Supreme God (kohen gadol le-el elyon).’  When the sages heard about this matter they were displeased, for they said: ‘Tomorrow this person will repay his debt and the unneeded document will be found lying in a garbage heap.’  And so they nullified the Hasmonean decree.  That day they made into a festival.” What makes this story remarkable is that the Third of Tishrei is also a fast day… it is the Fast of Gedaliah… the first instance of Jew-on-Jew assassination that occurred in the time of Jeremiah where the governor that Jeremiah supported was killed as a Babylonian collaborator by a zeolot. It would seem that even though the 3rd of Tishrei was a fast day (Tzom Gedlaiah) which is observed by Orthodox Jews till today on the day after Rosh HaShanah, the Rabbis saw no contradiction in celebrating the nullification of a Hasmonean decree.  It would appear that the Rabbis made a connection between the Jew-on-Jew violence of the zealots in Jeremiah’s generation with the similar action of the Hasmoneans in their own.  Nullifying a Hasmonean decree was an act in the spirit of the fast of Gedalya.   The blessing: And [we thank You] for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which You have wrought for our ancestors in those days, at this time—  In the days of Matityahu, the son of Yochanan the High Priest, the Hasmonean and his sons, when the wicked Hellenic government rose up against Your people Israel to make them forget Your Torah and violate the decrees of Your will. But You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, and avenged the wrong done to them. You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people Israel to this very day. Then Your children entered the shrine of Your House, cleansed Your Temple, purified Your Sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Hanukah to give thanks and praise to Your great Name. עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה. בִּימֵי מַתִּתְיָהו בֶן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי  וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךָ יִשְׂרָאֵל לְהשַׁכִּיחָם תּוֹרָתָךְ  וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנָךְ וְאַתָּה, בְּרַחֲמֶיךָ הָרַבִּים, עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם: רַבְתָּ אֶת רִיבָם דַּנְתָּ אֶת דִּינָם נָקַמְתָּ אֶת נִקְמָתָם מָסַרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ וּלְךָ עָשִׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמָךְ וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה וְאַחַר כֵּן, בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ וּפִנּוּ אֶת הֵיכָלֶךָ וְטִהֲרוּ אֶת-מִקְדָּשֶׁךָ וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה  אֵלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל. The schoolmen propounded a question: Should the 'Hanukah incident be mentioned in the benediction after meals? Shall we assume that because it is rabbinical it is unnecessary? or, for the sake of the proclamation of the miracle, it should? Said Rabba in the name of R. S'haura, quoting R. Huna: "It is not necessary; however, if one wishes to do it, he should incorporate it in the thanksgiving part. R. Huna b. Judah chanced to visit Raba's academy [and] thought to mention it [Hanukkah] in [the benediction] ‘he will rebuild Jerusalem.’ Said R. Shesheth to them [the scholars], It is as the Prayer: (the Amidah – 18 Benedictions]  just as [it is inserted in] the Prayer in the [benediction of] ‘Thanks,[Modi’im anachnu Lach and not Shma Kolaein – hear our prayer] so [is it inserted in] grace after meals in the [benediction of] ‘Thanks' ." Babylonian Talmud Sabbath 24a איבעיא להו מהו להזכיר של חנוכה בברכת המזון כיון דמדרבנן הוא לא מדכרינן או דילמא משום פרסומי ניסא מדכרינן אמר רבא אמר רב סחורה אמר רב הונא אינו מזכיר ואם בא להזכיר מזכיר בהודאה רב הונא בר יהודה איקלע לבי רבא סבר לאדכורי בבונה ירושלים אמר להו רב ששת כתפלה מה תפלה בהודאה אף ברכת המזון בהודאה   The purified temple – a failed model But the newfound importance of the temple could not hide several difficult problems. Built by a Davidic king, authorized by a prophet, and authenticated through the miraculous manifestation of God (a cloud of smoke and, according to Chronicles, fire from heaven), the first temple was the splendid achievement of a splendid reign. The second temple, by contrast, although authorized by the prophets Haggai and Zechariah, was built by a gentile king and was never authenticated by an overt sign of divine favor. Second Isaiah, in his prophecy announcing God’s selection of Cyrus the Great to be his “anointed one” to free the Jews from the Babylonian captivity and to build the temple, is aware that some Jews do not approve of God’s plan …. The old men who had seen the first temple in its glory cried at the dedication of the second (Ezra 3:12) - apparently tears of sadness, as they contemplated the puny temple that was before them. In the second century B.C.E., the temple’s problematic status was revealed to all. The high priests were corrupted and the temple was profaned by a gentile monarch. Even after it was regained and purified by pious Jews, there was no prophet to approve their work and no miracle to assure them that the temple was once again the abode of God. The Maccabees installed themselves as high priests although they were not of the high priestly line. When the Romans conquered Jerusalem in 63 B.C.E. they entered the sacred precincts, polluting them with their presence. Herod the Great rebuilt the temple magnificently, but his detractors Viewed him as a “half-Jew.” He completely debased the high priesthood, appointing men who had even less claim than the Maccabees to be the legitimate successors of Aaron. [pp131-2] The desecration of the temple and the persecution of Judaism by Epiphanes, the overt corruption of the high priesthood, the Maccabean revolt and the reclamation of the temple through force of arms, and the usurpation of the high priesthood by jonathan the Hasmonean, all these highlighted the problematic status of the temple. Was it legitimate? Was it the real house of God? Even if the temple had been legitimate before, how could one be sure that its purification was efficacious in the eyes of God? The dissonance between the real and the perceived was greater now than before. Through vigorous propaganda the Maccabees sought to legitimate both themselves and the temple they had regained, but many Jews were not convinced. Those who were least convinced formed sects. [161]

In The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016), Jon D. Levenson, Albert A. List Professor of Jewish Studies at Harvard University, explores the origin and development of the idea of “love of God.” From the Bible, to rabbinic interpreters in the ancient and medieval periods, to modern Jewish philosophers–Levenson traces strands of of covenantal love, sacrificial, and erotic love in the relationship between God and the people of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016), Jon D. Levenson, Albert A. List Professor of Jewish Studies at Harvard University, explores the origin and development of the idea of “love of God.” From the Bible, to rabbinic interpreters in...

In The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016), Jon D. Levenson, Albert A. List Professor of Jewish Studies at Harvard University, explores the origin and development of the idea of “love of God.” From the Bible, to rabbinic interpreters in the ancient and medieval periods, to modern Jewish philosophers–Levenson traces strands of of covenantal love, sacrificial, and erotic love in the relationship between God and the people of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016), Jon D. Levenson, Albert A. List Professor of Jewish Studies at Harvard University, explores the origin and development of the idea of “love of God.” From the Bible, to rabbinic interpreters in the ancient and medieval periods, to modern Jewish philosophers–Levenson traces strands of of covenantal love, sacrificial, and erotic love in the relationship between God and the people of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016), Jon D. Levenson, Albert A. List Professor of Jewish Studies at Harvard University, explores the origin and development of the idea of “love of God.” From the Bible, to rabbinic interpreters in the ancient and medieval periods, to modern Jewish philosophers–Levenson traces strands of of covenantal love, sacrificial, and erotic love in the relationship between God and the people of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton University Press, 2016), Jon D. Levenson, Albert A. List Professor of Jewish Studies at Harvard University, explores the origin and development of the idea of “love of God.” From the Bible, to rabbinic interpreters in the ancient and medieval periods, to modern Jewish philosophers–Levenson traces strands of of covenantal love, sacrificial, and erotic love in the relationship between God and the people of Israel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Abraham is often described as the common father of Judaism, Christianity, and Islam, the three traditions that venerate his memory. Noted Harvard Professor of Jewish Studies, Jon D. Levenson argues that Abraham both separates and links the surviving Abrahamic religious communities and does so in interesting ways.

Abraham is often described as the common father of Judaism, Christianity, and Islam, the three traditions that venerate his memory. Noted Harvard Professor of Jewish Studies, Jon D. Levenson argues that Abraham both separates and links the surviving Abrahamic religious communities and does so in interesting ways. Series: "Taubman Symposia in Jewish Studies" [Humanities] [Show ID: 11497]

Abraham is often described as the common father of Judaism, Christianity, and Islam, the three traditions that venerate his memory. Noted Harvard Professor of Jewish Studies, Jon D. Levenson argues that Abraham both separates and links the surviving Abrahamic religious communities and does so in interesting ways. Series: "Taubman Symposia in Jewish Studies" [Humanities] [Show ID: 11497]

Abraham is often described as the common father of Judaism, Christianity, and Islam, the three traditions that venerate his memory. Noted Harvard Professor of Jewish Studies, Jon D. Levenson argues that Abraham both separates and links the surviving Abrahamic religious communities and does so in interesting ways. Series: "Taubman Symposia in Jewish Studies" [Humanities] [Show ID: 11497]