| Original language | English |
|---|---|
| Title of host publication | Seeking out the Land |
| Subtitle of host publication | Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE-400 CE) |
| Publisher | Brill Academic Publishers |
| Pages | 1-572 |
| Number of pages | 572 |
| ISBN (Electronic) | 9789004334793 |
| DOIs | |
| State | Published - 2018 |
Publication series
| Name | Jewish and Christian Perspectives Series |
|---|---|
| Volume | 32 |
| ISSN (Print) | 1388-2074 |
Bibliographical note
Funding Information:The cult of sacred tombs is acknowledged by scholars as promoting and expressing the formulation of political identity, as is clear in the case of the Babylonian sites. Nonetheless, the cult of sacred sites in Babylonia was not an exclusive instrument of the political needs of this Jewish community. The study hall of Daniel and the tomb of Rav were not connected with the formulation of this political identity, at least not according to the extant sources. The multiplicity of amulets found in Babylonia constitutes an additional example of mystical trends in the Babylonian community.233 Furthermore, the idea of the holiness of Babylonia was a clear social interest of the stratum of rabbis, and it served their needs as an elite class. The voice of the Jewish masses in Babylonia remains unheard, and all we know of their views was formulated by the representatives of the Babylonian study hall. These representatives advanced the concept of Babylonian sanctity, and they were the ones who reaped its social benefits. The standing and power of the Babylonian rabbis was totally dependent upon their ability and the legitimacy of their demand for the right of leadership. Their independence and their right to independence from the Palestinian centre was obviously a precondition for local leadership. The cult of sacred sites, in contrast, was supported by the popular strata of society, thus
Funding
The cult of sacred tombs is acknowledged by scholars as promoting and expressing the formulation of political identity, as is clear in the case of the Babylonian sites. Nonetheless, the cult of sacred sites in Babylonia was not an exclusive instrument of the political needs of this Jewish community. The study hall of Daniel and the tomb of Rav were not connected with the formulation of this political identity, at least not according to the extant sources. The multiplicity of amulets found in Babylonia constitutes an additional example of mystical trends in the Babylonian community.233 Furthermore, the idea of the holiness of Babylonia was a clear social interest of the stratum of rabbis, and it served their needs as an elite class. The voice of the Jewish masses in Babylonia remains unheard, and all we know of their views was formulated by the representatives of the Babylonian study hall. These representatives advanced the concept of Babylonian sanctity, and they were the ones who reaped its social benefits. The standing and power of the Babylonian rabbis was totally dependent upon their ability and the legitimacy of their demand for the right of leadership. Their independence and their right to independence from the Palestinian centre was obviously a precondition for local leadership. The cult of sacred sites, in contrast, was supported by the popular strata of society, thus