Part of the Library of Philosophy and Religion book series (LPR)
I was at first tempted to place this chapter at the end of the book. Is not Messiah the culmination of history, a gift to writers of perorations?
KeywordsWorld Religion Eternal Life Miraculous Event Evil Inclination Biblical Book
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- 6.Though both Messiahs occur, it is not certain that any one author believes in both. See D. S. Russell, The Method and Message of Jewish Apocalyptic (London: SCM, 1964) pp. 312. 322. The rabbinic idea of a Messiah of the House of David and another of the House of Joseph (see B Sukkah 52a), clearly symbolising the reunification of Israel and Judah, is not found in pre-rabbinic sources.Google Scholar
- 7.M Sanhedrin 10:1. For an account of the systematic formulation of Jewish belief in later times see Menachem Kellner, Dogma in Mediaeval Jewish Thought (Oxford: Oxford University Press, 1989).Google Scholar
- 8.B Sanhedrin 99a. See Ephraim E. Urbach, Chazal (Jerusalem: Hebrew University, 1975) p. 609ff; tr. Israel Abrahams as The Sages (Cambridge, Mass., and London: Harvard University Press, 1987).Google Scholar
- 17.The ‘Creation’ reckoning in early rabbinic literature does not tally with that in use amongst Jews now. There is a two-year discrepancy between the systems, as shown by E. Frank, Talmudic and Rabbinic Chronology (New York: Feldheim, 1956). The correct equivalent for the date in Rabbi Joseph’s scroll is not 471 CE, as is sometimes claimed, but 473.Google Scholar
- 20.See Gershom Scholem, Sabbatai Sevi: The Mystical Messiah (Princeton, NJ: Princeton University Press; and London: Kegan Paul, 1973).Google Scholar
- 28.L. Ginsberg, ‘Die Haggada bei den Kirchenvaetern’, in A. S. Freidus, Studies in Jewish Bibliography (New York: A. Kohut Memorial Foundation, 1929) p. 4ff, argues that the pre-existence of ‘names’ rather than of the Messiah himself was an anti-Christian polemic, intended to convey the idea that whereas the name (= idea) of the Messiah was pre-existent, the Messiah himself was not, but was to be a mortal man like any other. Urbach rightly rejects this suggestion.Google Scholar
- 49.The fullest treatment in English is B. Netanyahu, Isaac Abravanel (Philadelphia: Jewish Publication Society of America, 1953).Google Scholar
- 61.A. J. Heschel, The Prophets (New York, Evanston and London: Harper and Row, 1969) II, ch. 4 (‘Anthropopathy’) expresses this ‘pathos’ powerfully. In his diatribe against Marcion in ch. 6 Heschel does less than justice to Jewish traditions rejecting anthropomorphism and to the acceptance by Jewish philosophers of the doctrine of the impassivity of God.Google Scholar
- 87.Milovan Djilas, The Unperfect Society, trs. Dorian Cooke (London: Methuen, 1969; and New York: Harcourt, Brace and World, 1969) p. 2.Google Scholar
- 88.Karl Marx, Economic and Philosophical Manuscripts. This translation is from Karl Marx, Selected Writings in Sociology and Social Philosophy, ed. T. B. Bottomore and M. Rubel (Harmondsworth, Middx: Penguin, 1963) p. 250.Google Scholar
- 91.Max Horkheimer and Theodor W. Adorno, Preface to The Dialectic of Enlightenment, 2nd edn (London: Verso, 1979) p. 9.Google Scholar
- 92.Alain Finkielkraut, La Défaite de la Pensée, tr. Dennis O’Keeffe as The Undoing of Thought (London and Lexington: Claridge Press, 1988).Google Scholar
- 93.Norman Cohn, In Pursuit of the Millennium, 3rd edn (London: Granada, 1970).Google Scholar
© Norman Solomon 1991