By Howard Wettstein, Catherine M. Soussloff, Erich S. Gruen, Bluma Goldstein, Murray Baumgarten, Daniel Schroeter, Irwin M. Wall, Diane Lauren Wolf, Bernard Susser, Louise Tallen, Kerri P. Steinberg
"Identity" is an excellent extra elusive proposal. The individuals to Diasporas and Exiles explore Jewish identity—or, extra safely, Jewish identities—from the collectively illuminating views of anthropology, paintings background, comparative literature, cultural reports, German historical past, philosophy, political concept, and sociology. those members convey intriguing new emphases to Jewish and cultural reviews, in addition to the rising box of diaspora stories. Diasporas and Exiles mirrors the richness of expertise and the attendant digital impossibility of definition that represent the problem of figuring out Jewish identity.
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Extra info for Diasporas and Exiles: Varieties of Jewish Identity
Cf. A. Kasher, “Jerusalem as ‘Metropolis’ in Philo’s National Consciousness” (in Hebrew), Cathedra 11 (1979): 48 – 49. 61. 37. 62. II Macc. 3; Test. 5: §n tª èg¤& gª; III Sib. 267: p°don ègnÚn; 732–35; V Sib. 281; Philo, Heres, 293; Somn. 75; Spec. Leg. 215; Flacc. 46; Leg. 202: t∞w ﬂerçw x≈raw; 205, 330. Cf. Zech. 16. On Philo and the “Holy Land,” see B. Schaller, “Philon von Alexandreia und das ‘Heilige Land,’” in G. , Das Land Israel in biblischer Zeit (Göttingen, 1983), 175– 82, who ﬁnds the philosopher’s appeal to this concept largely determined by the particular circumstances in which he was writing—most of the references coming when Judaea was under threat.
Philo, Abr. ; cf. Conf. Ling. 120 –21, 196. 13. Deut. 2–5; cf. 46 –51; II Chron. 10 –14. 14. 12. 15. Baer, Galut, 9 –13; Eisen, Galut, 3–34. As noted above, the most sweeping argument on melancholy Jewish attitudes toward the diaspora in the Second Temple era is made by van Unnik, Das Selbstverständnis. See also the useful survey by W. D. Davies, The Territorial Dimension of Judaism (Berkeley, 1982), 28 –34, 61–100. 16. Davies, Territorial Dimension, 116 –26, endeavors to resolve the “contradiction” between commitment to the Land at the center and the realities of life on the periphery, concluding that, although the pull of the Land is personal and powerful, it is not territorial.
The passage is best understood as a symbolic voyage to God or true wisdom. Philo expresses a closely comparable idea in Conf. Ling. 81. In any case, Philo’s references to the ingathering of the exiles, even in an obscure fashion, occur almost exclusively in the De Praemiis et Poenis. Cf. the treatment by B. Halpern-Amaru, “Land Theology in Philo and Josephus,” in L. A. , The Land of Israel: Jewish Perspectives (Notre Dame, 1986), 83– 85. On Philo’s messianic ideas, see the valuable discussions with surveys of earlier opinions by R.