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#28: Intergenerational Punishment – Changing Worldviews in the Bible

#28: Intergenerational Punishment – Changing Worldviews in the Bible

In this episode we discuss the approach to divine intergenerational punishment (the punishment of a future generation for the sins of a past generation) in the Bible, such as in the “Divine Attributes” enumerated in Exodus, and how we can see a distinctive shift in the attitude toward intergenerational punishment in Jeremiah and Ezekiel.

Why did such a shift occur?

What “problems” does the belief in intergenerational punishment solve, and why does the attitude toward this punishment change so drastically at the end of the First Temple period?

Listen and post your questions and comments here!

 

#27: Collective Punishment — Divine Morality and Human Justice

#27: Collective Punishment — Divine Morality and Human Justice

In this far-reaching episode, we discuss the idea of collective punishment in the Hebrew Bible, the problems it poses in the context of divine morality, and its (strict) limits in human justice. We explore the stories of Sodom and the Concubine of Gibeah, the statute of the “Rejected City” of Deuteronomy, and how the approach toward collective punishment changed in the course of biblical prophecy.

In this episode, we discuss:

  1. What are the differences between the “status” of collective punishment and intergenerational punishment in the Hebrew Bible?
  2. What assumptions underlie Abraham’s dialogue with God preceding the destruction of Sodom?
  3. What “rules” of collective punishment are underscored by the story of Sodom, the Concubine of Gibeah, and the statute of the “Rejected City”?
  4. What does the Concubine of Gibeah story tell us about collective punishment?
  5. How did the attitude of prophecy toward collective punishment shift, and why?
  6. What is the connection between collective consequences and collective punishment?
Behind the Scenes of the Hanukkah Story: The Books of the Maccabees

Behind the Scenes of the Hanukkah Story: The Books of the Maccabees

What was behind Antiochus’s decrees? Was Hanukkah really the end of the fight for independence? And what was the difference between Judean and Diaspora views of the Hanukkah story and the Hasmonean revolt?

I  explored these questions through a talk  on the First and Second Books of the Maccabees – two books written in different languages, one in Judea and one in the Diaspora. And here is the recording!

Be sure to download the source sheets. Keep in mind that this is an informal lecture, so you’ll hear discussion and some background noise.

If you would like to read the entire books, I recommend the New English Translation of the Septuagint for 1 Maccabees and 2 Maccabees, available free online through the University of Pennsylvania NETS site,

Clarification of some important points:

  1. When I talked about the “Return to Zion” as a defining time period for the Hebrew Bible, I meant the entire period, not the very beginning of the return to Jerusalem following the Babylonian Exile. Haggai, Zechariah and Malachi were considered the last true prophets, and Malachi speaks of a functioning Temple, so any book traditionally considered to date to the period of the Return to Zion up to the beginning of a functioning Second Temple could “make it in” to the Hebrew Bible.
  2. Second Maccabees has two defining dates: the Alexandrian work seems to have been finished shortly after the Battle of Nicanor in 161 BCE and was not long afterwards abridged by a Diaspora author who put his own stamp on the work. At that stage, 2 Maccabees explained the importance of the Day of Nicanor.  Afterwards, probably shortly after 142, the abridged version was repurposed by someone in Judah to “sell” Chanukah to the Diaspora. This is the person wrote the introductory letter and who inserted the story of Chanukah, i.e. the purification of the Temple, into 2 Maccabees.
  3. 1 Maccabees, on the other hand, could not have been written before the final event it records: the murder of Shimon and Yohanan Hyrkanus’ ascension to the throne in 134 BCE.
#26: Concepts of Sin — The Meaning of Scripture and Sin as Burden

#26: Concepts of Sin — The Meaning of Scripture and Sin as Burden

In this episode, we discuss what it means for our changing understanding of sin to have a canonized, “frozen” Scripture that must remain relevant, and begin exploring the biblical ideas of “sin as a burden” and intergenerational punishment. Why would someone believe that future generations could suffer for the sins of a previous one?

 

#25: The “Understanding Sin” Recap Episode — How Far We’ve Come!

#25: The “Understanding Sin” Recap Episode — How Far We’ve Come!

In this episode, I recap everything we have discussed so far, before I begin a new chapter of the podcast. This is a great place to start if you are new to the podcast, and you can then cherry-pick the past episodes you would like to delve into further.

As you know, this podcast began as a way of presenting the ideas in my book (Evil Within and Without: The Source of Sin and Its Nature as Portrayed in Second Temple Literature) to a more general audience. Of course, I also added discussions regarding the biblical texts on which Second Temple ideas were based.

As I am now finished with the ideas in my book, I am looking forward to exploring other ideas regarding sin, including atonement, sin’s consequences and punishment, and other related ideas as they appear in the Hebrew Bible, Second Temple literature, and, sometimes, later in Rabbinic texts.

So not only is this the recap episode, it is your opportunity to tell me what you would like to learn next! I would love to hear from you. Just comment on this episode to let me know!

#24: The Puzzle of the Treatise of the Two Spirits

#24: The Puzzle of the Treatise of the Two Spirits

Join me for a close reading of the Treatise of the Two Spirits, a passage in the Community Rule that explains the origin of sin as the result of a dualistic division between the Prince of Light and the Angel of Darkness. (And yes, I’m hoarse in this episode. Change of seasons, I guess.)

This text was once thought to summarize Qumran theology, but as we will see, the Treatise of the Two Spirits is relatively unique while still paralleling different views of sin we have seen so far in this podcast. The contradictions and differences between the passages in the Treatise itself mirror the contradictions we have explored between the different views of sin reflected in various Dead Sea Scrolls and Second Temple texts.

This episode also includes a shout-out to Nehemiah Gordon for his generous support and to my editor Danilo.

Please comment on this episode to suggest topics for me to cover as the podcast continues! Already on the roster: sin and punishment, views regarding collective and inter-generational consequences of sin, and… wait for it…Hell. So send me your suggestions!

#23: Sin, Choice & Responsibility — The Evil Inclination in Legal Dead Sea Scrolls

#23: Sin, Choice & Responsibility — The Evil Inclination in Legal Dead Sea Scrolls

In this episode, we explore texts from the Qumran community that emphasize responsibility for sin and freedom of choice, despite the sect’s usual deterministic leanings.

In the Dead Sea sect’s legal texts, community members are exhorted that they must choose God’s commandments while ignoring their own will — in other words, their evil inclination.

Listen to learn more, and hear my friend Melissa’s relief that someone is finally taking full responsibility for their actions!

#22: Sin as State — The Evil Inclination in Sectarian Prayer

#22: Sin as State — The Evil Inclination in Sectarian Prayer

In this episode, we look at two Dead Sea Scroll sectarian prayers — the Hodayot and the “Hymn of Praise” in the Community Rule — that present sin, or the inclination to sin, as a state of being. Specifically, they present sin as a state natural to all humans as physical creatures.

Listen to hear how this idea was intrinsically connected to the Dead Sea Scroll Community’s views on election and predestination.

#21: Second Temple Prayer and the Evil Inclination – A Cry to the Divine

#21: Second Temple Prayer and the Evil Inclination – A Cry to the Divine

In this episode, we examine the idea of an evil inclination in Second Temple prayer. How did Jews in the Second Temple period characterize the idea of an internal inclination to sin, and how did they expect God to help?

We will look closely at those prayers considered “non-sectarian” — that is, not specific to the Qumran text, and examine how the experience of prayer itself can shape perceptions of sin.

Podcast Presentation at the World Congress of Jewish Studies!

Podcast Presentation at the World Congress of Jewish Studies!

I will be presenting the Understanding Sin and Evil podcast at the World Congress of Jewish Studies. Anyone in Jerusalem on August 9, feel free to join in!

Title: An Ancient Podcast: Tales from the Trenches

Date and time: Wednesday, August 9, 3:00-3:35 pm

Where: Hebrew University, Mt. Scopus, Humanities Building Room 2722

Session name: 811 Learning and Educating in the Digital Age: New Methods in Jewish Studies

 

#20: Fourth Ezra and the Tragedy of the Evil Heart

#20: Fourth Ezra and the Tragedy of the Evil Heart

As we continue our series on the idea of an “evil inclination” in Second Temple literature, we return to Fourth Ezra (4 Ezra/2 Esdras) and Second Baruch, and how these books, written in the wake of the destruction of the Second Temple, deal with a belief in an “evil heart” inherited from Adam.

Why is Ezra in Fourth Ezra so pessimistic about the human tendency toward evil?

How is the pessimism of Fourth Ezra more tragic than the similar approach we saw in Philo?

Why would anyone want to believe in an unavoidable tendency toward evil inherited since the first human?

This episode looks closely not only at how Jews understood the evil inclination in response to the Temple’s destruction, but also at ways to examine an ancient belief that seems puzzling to us.

#19: Philo of Alexandria and “Pessimistic” Free Will

#19: Philo of Alexandria and “Pessimistic” Free Will

In this episode we move farther afield to Egypt and the Diaspora community of Alexandria. How did Philo of Alexandria (also known as Philo Judaeus) approach the human desire to sin while navigating between a belief in divine revelation and an acceptance of Greek thought?

  • How does Philo reconcile the existence of human sin with God (in an unusually daring way)?
  • How can Philo combine belief in free will with a truly pessimistic view of human nature?
  • Why did Philo’s books become important to early Christians?

And as always, leave me your questions and comments below!

#18: Ben Sira — The Context of Sin and the Beauty of Pairs

#18: Ben Sira — The Context of Sin and the Beauty of Pairs

In this week’s episode, we continue with Ben Sira and how the book of Ben Sira reflects a range of views on sin.

What can this teach us about context in ancient texts? Listen and find out!

#17: Between Fire and Water: The Evil Inclination and Free Will in Ben Sira

#17: Between Fire and Water: The Evil Inclination and Free Will in Ben Sira

In this episode we discuss Ben Sira, and how his approach to the evil inclination is a predecessor of a prominent modern understanding of the “problem” of sin.

What does it mean to believe in a God who created humans and hates sin, while acknowledging that people still “like” to sin? Ben Sira presents a solution that still resonates with many today.

Download the source sheet here.

#16: The Inevitability of Evil? The Evil Inclination and the Flood

#16: The Inevitability of Evil? The Evil Inclination and the Flood

In this podcast, we discuss the first place an “evil inclination” is mentioned in the Bible: the description of the state of humanity before and after the Flood, seen through divine eyes. Unlike the defined “yetzer hara” in later Rabbinic literature, the human “evil inclination” of the Bible is closer to what we will see in future episodes in Second Temple literature: it describes the human tendency toward evil.

Listen to this episode to learn:

  • How does the evil inclination attempt to solve the problem of theodicy (justifying God in the face of evil)?
  • How can we understand the decision after the Flood despite the “unchanging” human inclination?
  • How did Second Temple Jews relate to this story?

Thanks again to Melissa Kantor, who joins me as my trusty interlocutor.

As always, I look forward to your comments and questions! Please comment below.

#15: Demons at War: Belial in the War Scroll

#15: Demons at War: Belial in the War Scroll

  1. Why is the War Scroll more “universal” than other Qumran texts?
  2. Why does the attitude of the Qumran Community toward outsiders “change” in the different Scrolls?
  3. And where does Belial come in?

Tune in to the conclusion of the “demonic” section of the podcast to hear the answers!

Special thanks to my “unheard” guest questioner, Melissa Kantor. As always, please send me your comments below, and tune in next time when we finally discuss the evil inclination!

The Days of Awe, the Qumran Calendar, and the Role of Humanity

The Days of Awe, the Qumran Calendar, and the Role of Humanity

[Note: This is a “reprint” of a dvar torah I wrote two years ago for an old blog of mine. It is more religious and personal in tone than my regular podcast.]

While we think of the days from Rosh Hashana to Yom Kippur as a time to connect to God, the Yamim Noraim (Days of Awe) reflect a very human-centered view of the world. Rosh Hashana, as the beginning of the year, is meant to be determined through the lunisolar calendar, which requires human determination of months and leap years.

The Calendar at Qumran

This approach is usually taken for granted, particularly in the modern world. But there have been logical alternatives chosen by Jews in the past. At Qumran, towards the end of the Second Temple Period, the community observed (or claimed to observe) a schematic and solar calendar, 364 days in length. As this calendar is perfectly divisible by seven, each holiday would always fall on the same day of the week. The beginning of the year, Rosh Hashana, always came out on a Wednesday. Why? Because the planets were created on the fourth day – Wednesday. Without planets, there could be no calendar, and no year. Thus, the planets, themselves set in motion through divine will, are at the center of the Qumran calendar.

The Lunisolar Calendar & Human Centrality

Who, or what, is at the center of the “lunisolar” calendar still observed in Judaism today? The lunisolar calendar cannot function without human intervention. The months differ in length and are determined through observation of the moon. There MUST be a leap year — a human adjustment of the regular annual cycle — in order to keep the lunar months in sync with the solar agricultural seasons and holidays.

Moreover, when we say that Rosh Hashana is the “birthday of the world” (yom harat olam), we mean the birthday of existence, not of the sun and moon. A midrash in Pesiqta de-Rav Kahana (23:1) and in VaYiqra Rabba (29:1) clarifies that Rosh Hashana marks the birth of Adam, not of the planet or even of heaven and earth, emphasizing the human focus of the holiday.

In fact, according to multiple sources the point of the world itself is its humanity. The “avoda” service in Mussaf of Yom Kippur (according to nusah ashkenaz) includes a medieval piyut (liturgical poem) that takes the reader from the creation of the world through the generations of humans to Aharon the high priest and his performance of the Yom Kippur avoda (sacrificial service). It is clear that the aim of the world has been to reach this moment, where human beings atone before God.

The Possibility of Atonement

The possibility of atonement itself is unusual in the power it gives the human being to affect the divine sphere. To appreciate this, we need to look at Ezekiel’s explanation of repentance and the difficulty of his audience in accepting it. After Ezekiel’s explanation of the power of repentance to attain forgiveness of sins, his audience, the “House of Israel,” exclaims that this is impossible (Ezek. 18:29). Their protest is understandable when we shake off our modern idea of sin as something fuzzy and easily erasable and  remember that in the ancient world, sin was considered truly damaging. God’s mercy was expressed as “lifting” the burden of sin and eking out the punishment over generations, not wiping it out altogether. Much as an apology cannot reverse a murder, a mere act of speech or thought could not wipe out the damage of sin. And yet, Ezekiel explains, it can: “…Repent and return from all your sins and (they) will no longer be a stumbling-block of sin for you.” (Ezek. 18:30)

Thus the Yamim Noraim remind us of both our importance and our responsibilities as human beings. The world was created for us. Like Aharon, let us use our place in it to serve God and do good.

#14: A Kinder, Gentler Belial? The Damascus Document & Belial’s “Traps”

#14: A Kinder, Gentler Belial? The Damascus Document & Belial’s “Traps”

In this episode, we discuss Belial’s role in the Damascus Document, an important rule text in the Dead Sea Scrolls.

  1. What are the “traps” of Belial?
  2. How did Belial (at least in the Damascus Document) “help” Qumran community members be more sympathetic towards outsiders?
  3. And what happens when a Qumran member is “ruled by the spirits of Belial”?

Listen to find out!

 

#13: The Lot of Belial in the Community Rule – Born that Way?

#13: The Lot of Belial in the Community Rule – Born that Way?

In this episode, we read the Dead Sea Scrolls — specifically, the Community Rule — closely and examine the Qumran community’s view of Belial and sin.

  • How was Belial used to define the sect and others?
  • Did the Qumran community really think that people were born into the lot of Belial or the lot of God?
  • How deterministic was the Qumran community? What about free will?

Learn the answers to these questions and more! And keep your questions and comments coming…