By Gary N. Knoppers, Bernard M. Levinson
Since antiquity, the 5 books of Moses have served as a sacred structure, foundational for either Jews and Samaritans. even though lengthy the method of accepting the Pentateuch as authoritative tôrâ ("instruction") took, this used to be by way of all bills a huge fulfillment within the background of those peoples and certainly a major second within the heritage of the traditional global. within the lengthy improvement of Western societies, the Pentateuch has served as a tremendous impression at the improvement of legislation, political philosophy, and social concept. The query is: how, the place, and why did this strategy of popularity ensue, while did it ensue, and the way lengthy did it take?
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Extra info for The Pentateuch as Torah: New Models for Understanding Its Promulgation and Acceptance
In these works, Kd and Kp both are supposed to have a literary extension from Genesis to Deuteronomy. Blum now limits Kd to Exodus–Deuteronomy; see his article “Die literarische Verbindung von Erzvätern und Exodus: Ein Gespräch mit neueren Endredaktionshypothesen,” in Abschied vom Jahwisten: Die Komposition des Hexateuch in der jüngsten Diskussion (ed. ; BZAW 315; Berlin/New York: de Gruyter, 2002) 119–56. 41. Blum, Studien zur Komposition des Pentateuch, 358 (parentheses in original; brackets added).
For Nihan, the Pentateuch is an intercommunity (both Judean and Samarian) document. According to Nihan, the literary setting of Joshua 24—a text that once served as the conclusion of a post-Priestly Hexateuch—at Shechem is not simply a concession made to a traditional cultic center in the heartland of Samaria. ) kingdoms. Nihan contends that the postexilic insertion of an explicit reference to Mt. Gerizim in what he regards as the second redactional layer of Deuteronomy 27 (vv. ). The author discerns in the very composition of Deuteronomy 27 a sensitivity to both Northern and Southern concerns.
Eckart Otto, “Kritik der Pentateuchkomposition,” TRu 60 (1995) 163–91 (at 169 n. 5); idem, “Die nachpriesterschriftliche Pentateuchredaktion im Buch Exodus,” in Studies in the Book of Exodus: Redaction—Reception—Interpretation (ed. Marc Vervenne; BETL 126; Leuven: Peeters, 1996) 61–111 (at 66–70); idem, “Gesetzesfortschreibung und Pentateuchredaktion,” ZAW 107 (1995) 373–92 (at 375 and n. 14 there); idem, Die Tora des Mose: Die Geschichte der literarischen Vermittlung von Recht, Religion und Politik durch die Mosegestalt (Berichte aus den Sitzungen der Joachim Jungius-Gesellschaft der Wissenschaften; Hamburg: Joachim Jungius Gesellschaft der Wissenschaften, 2001) 51–52; Hans-Christoph Schmitt, “Die Suche nach der Identität des Jahweglaubens im nachexilischen Israel: Bemerkungen zur theologischen Intention der Endredaktion des Pentateuch,” in Pluralismus und Identität (ed.