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Book: The Story of the Jews: Finding the Words, 1000 BC - 1492 AD
Quotes of Book: The Story of the Jews: Finding
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  1. Simon Schama _ The Story of the Jews: Finding

    The existence of a temple of YHWH in Upper Egypt means one of two things for our understanding of what Jews were like at this embryonic moment in their collective existence. Either they were pre-biblical, aware only of some of the legal codes of the Torah and some of the elements of the founding epic, but had not yet taken in Deuteronomy, the book written two centuries earlier, ostensibly the 120-year-old dying Moses' spoken legacy to the Israelites, which codified more rigorously the much looser and often contradictory injunctions of Leviticus. Or the Elephantine Jews did have the Mosaic strictures of Deuteronomy, and perhaps even knew all about the reforms of kings Hezekiah and his great-grandson Josiah making the Jerusalem Temple the sole place of sacrificial ritual and pilgrimage, but had no intention of surrendering to its monopoly. The Elephantine Yahudim were Yahwists who were not going to be held to the letter of observance laid down by Jerusalemites any more than, say, the vast majority of Jews now who believe themselves to be, in their way, observant, will accept instruction on what it means to be Jewish {or worse, who is and who isn't a Jew} from the ultra-Orthodox.
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  2. Simon Schama _ The Story of the Jews: Finding

    Hanukkah, officially instituted by the Hasmoneans, was, like Tabernacles, eight days, and it was also the eight-day period corresponding to the pagan winter solstice festivities celebrating the return of light, lustily celebrated in Greece and Rome. Triumphal days in the Greek style – like the Day of Nicanor commemorating the defeat of that general – were added to the calendar.
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  3. Simon Schama _ The Story of the Jews: Finding

    Funds from a Swiss-German bank were made available for him through Jewish and Gentile entrepreneur-partners to build model {in the other sense} dwellings for impoverished Jews, without any obligation, though the evangelical side of the money naturally hoped for the admission of Gospel Light along with the natural kind. The district which filled with the Orthodox became known as Mea Shearim which, were it known to be the work of ardently Christian hands, might surprise its present-day residents.
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  4. Simon Schama _ The Story of the Jews: Finding

    The Archaeology of the Land of the Bible: An Introduction
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  5. Simon Schama _ The Story of the Jews: Finding

    question, albeit speculative, won't go away. No scholar quarrels with the archaic antiquity of the earliest elements of the Hebrew Bible: the Song of the Sea and of Moses. A strong consensus exists that their form is consistent with other similar archaic 'song' literature from the late Bronze Age Near East of the twelfth century BCE. If that's correct, even though the Song of the Sea has much in common with the Phoenician epic of the storm god Baal's conquest of the sea, why would early Israelite poets have created, perhaps just a century after the purported event, their own identity-epic, in which the degrading element of enslavement and liberation is entirely distinct from other archetypes, if there was nothing to it lodged in the folk memory? The most sceptical view presupposes an indigenous subset of Canaanites, settled in the Judaean hills, differentiating themselves from the rest of Canaanite tribes and states, through a mythic history of separation, migration and conquest, all with exceptionally detailed topography. Why that story?
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  6. Simon Schama _ The Story of the Jews: Finding

    In Jewish memory it is as though Osea had written just yesterday. A worried father is a worried father. He can't help letting the boy know how he feels, right away, at the top of the letter: 'Well-being and strength I send you but from the day you went on your way, my heart, it's not so good.' And then, the inevitable clincher, the three words Shelomam must have known were coming, even without Osea having to write them, the phrase all Jewish boys hear at some point; the phrase from which history unfolds: 'Likewise your mother.
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  7. Simon Schama _ The Story of the Jews: Finding

    Judaic monotheism had deeply penetrated Arabia for almost a century before Muhammad declared his revelation in 610 in one of the towns – Makka, or Mecca – in which those Himyarite emigrants had settled. It was precisely because Arabian monotheism {as distinct from the confusing three-in-one version preached by Christianity} had such a strongly Judaic colouring – was in effect Arab Judaism – that Muhammad, who had lived among Jews all his life, could assume at the very least a sympathetic hearing among them, even that they might be the most receptive of the population to his prophecy, not least the part about Islam being the true Abrahamic faith.
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  8. Simon Schama _ The Story of the Jews: Finding

    The exodus from the flood valley of the Nile, the end of foreign enslavement, was presented by the Bible writers as the condition of becoming fully Israelite.
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  9. Simon Schama _ The Story of the Jews: Finding

    He was also deemed an irreproachable holy man who had returned to Antioch only when a life of self-mortification threatened to kill him should he persist with it. John had work to do: the most urgent task was to separate Christians from Jews, once and for all.
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  10. Simon Schama _ The Story of the Jews: Finding

    The impression given by the Bible is of a cyclical swing between the cult of many gods and the cult of a single exclusive YHWH. But there may have been a prolonged period in which YHWH was worshipped as top God rather than the only God. Even the first of the commandments says 'Thou shalt have no other gods before me', presupposing that there were others – a matter of seniority rather than exclusiveness. It is only with 'Second Isaiah' as late as the fifth century BCE, that the first explicit statement of 'Yahweh Alone' is made categorical.
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  11. Simon Schama _ The Story of the Jews: Finding

    Likewise, Augustine made the effort of historical imagination to register to the full the Jewishness of Jesus and the apostles. And now, he wrote to Jerome in a series of subtly argued polemical exchanges, it was necessary to preserve Jews in the undisturbed observance of their traditions and laws, for God must have wanted them to be universally dispersed, wandering the face of the earth, as custodians of the Bible's prophecies of Christ – a living museum of perpetual anticipation.
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  12. Simon Schama _ The Story of the Jews: Finding

    The year 388 saw an epidemic of mob attacks against synagogues all over the eastern empire including Alexandria, but especially fierce in Syria. At Callinicum on the Euphrates, the synagogue was burned to the ground by a crowd egged on by the local bishop. At first Theodosius responded with exemplary severity, ordering the synagogue to be rebuilt with the bishop's own funds, but the decision provoked a storm of protest from clerics horrified that Christians would be forced into funding a place for the Jews. One of the horrified bishops, Ambrose of Milan, already incensed at the order of Magnus Maximus a year earlier which forced the rebuilding of a Roman synagogue, bearded the emperor with the impiety of his sentence, casting himself as the prophet Nathan to Theodosius' erring David. With a nice sense of the histrionic {and a patrician education in classical rhetoric} Ambrose offered to substitute himself as the culprit, receive punishment and even martyrdom if necessary rather than have the Church pay any recompense to the Jews. 'I am present,' he declaimed to the emperor, 'I am here. I proclaim that I set fire to the synagogue or ordered others to do so so that no building should be left standing where Christ is denied.
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