By Louis H. Feldman
Kinfolk among Jews and non-Jews within the Hellenistic-Roman interval have been marked by means of suspicion and hate, so much reviews of that subject hold. but when such conjectures are actual, asks Louis Feldman, how did Jews reach successful such a lot of adherents? Systematically comparing attitudes towards Jews from the time of Alexander the good to the 5th century C. E., Feldman reveals that Judaism elicited strongly optimistic responses from the non-Jewish inhabitants, and he demanding situations the perception of Jewish heritage as years of uninterrupted weak spot and pain. ''Feldman's ebook is ... the main finished contemporary examine of family among Jew and Gentile within the historical international. it's going to take its position with the vintage works ... as an essential source for the learn of Judaism within the Hellenistic and Roman world.''--John J. Collins, magazine of Biblical Literature ''Feldman is a world-class professional within the tricky yet extremely important region of the intersection of Jewish and Gentile cultures within the Greco- Roman international. His encyclopedic wisdom of pagan, Jewish, and Christian writings of the interval is not anything under breathtaking. students are deeply indebted to his writings, that are unfailingly exact and unfailingly reasonable. Our ... debt to him is simply elevated via this most modern interesting work.''--John P. Meier, The Catholic collage of the United States
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Additional info for Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian
19–21) of the requirement of immersion in a ritual pool for those who wish to convert to Judaism. 168) that the Stoic view of the nature of G-d was similar to that of Moses further appears to argue for a connection between the Stoics and the rabbis. 151 Others are commonplaces found independently among various peoples. E. says that one should “know what to reply to an Epicurean,” the specific doctrines that are equated would seem to be commonplaces. 48c), referring to a destructive person, similarly indicates contacts with this popular philosophy, which was preached from street corners.
Furthermore, the fact that two-thirds of the graffiti on ossuaries are in Greek would seem to show that Greek had entered into everyday life—or death, at any rate. 86 Moreover, at a cemetery in Beth Shearim, Greek dominates in a majority of epitaphs for rabbis. 88 As for the scandalous graffito from Marisa, it turns out to be not Jewish but Sidonian; and to suggest that proximity to another people’s immorality would necessarily have corrupted Jews is extravagant, especially when the Jews looked with such contempt upon the Sidonians.
133 Finally, it seems hard to believe that if Eupolemus was a Jew, a priest, a historian of the biblical period, a friend of the Hasmoneans, and an inhabitant of the Land of Israel, Josephus, who was all of these, should not have drawn on him as a source. 218), Josephus cites him together with Demetrius of Phalerum and the Elder Philo, apparently as non-Jews, because he speaks of them as not accurately following the meaning of “our” records. 134 Of course, Josephus could be wrong with regard to Eupolemus, or he might be guilty of misrepresenting the facts.