Thesis (Ph. D.)--Ohio State University, 2009. / Title from first page of PDF file. Includes vita. Includes bibliographical references (p. 304-318).

Founded in the eighth Century CE by Anan ben David, the basic tenet of this breakaway Jewish sect was that the Bible was the only divine script. Over the ensuing years, a long line of sages consolidated this dictum, establishing a set of rules which at times was even more rigid than the Rabbanite teachings they had rejected. From the tenth to the twentieth centuries the Karaites were dispersed and persecuted as were their Rabbanite brethren. By the middle of the 20th century, their largest settlement, a flourishing community in Egypt, came to an end with the eruption of hostilities between Israel and her Arab neighbours. Most of this community settled in Israel where they met with opposition or indifference from the Rabbanite establishment. This work describes the history of the Karaites, their present situation and the barriers they have overcome in the fulfillment of their special brand of Judaism. / Religious Studies & Arabic / M.A. (Semitics)

Founded in the eighth Century CE by Anan ben David, the basic tenet of this breakaway Jewish sect was that the Bible was the only divine script. Over the ensuing years, a long line of sages consolidated this dictum, establishing a set of rules which at times was even more rigid than the Rabbanite teachings they had rejected. From the tenth to the twentieth centuries the Karaites were dispersed and persecuted as were their Rabbanite brethren. By the middle of the 20th century, their largest settlement, a flourishing community in Egypt, came to an end with the eruption of hostilities between Israel and her Arab neighbours. Most of this community settled in Israel where they met with opposition or indifference from the Rabbanite establishment. This work describes the history of the Karaites, their present situation and the barriers they have overcome in the fulfillment of their special brand of Judaism. / Religious Studies and Arabic / M.A. (Semitics)

O Trabalho ora apresentado, analisa a relação entre o exercício da justiça e a prática da religião em Israel, objetivando evidenciar o que existe de comum e de particular entre as duas instituições. Examina a noção de justiça, pedra angular da vida pública e da teologia judaica, que é expressa em todos os mandamentos, na literatura rabínica, no aspecto ontológico do ser judeu, exigindo do homem um comportamento digno em todas as ações e circunstâncias da vida. Na história da humanidade, o conceito de justiça antecede a idéia da ciência do direito. Toda a Bíblia é permeada pela realidade da justiça colocada em prática pelo homem e por Deus: justiça humana, justiça divina. A Bíblia ensina que é através da revelação da justiça que encontramos um dos aspectos essenciais da relação entre Deus e o homem. A justiça de Israel se une à justiça de Deus na concretude da sua história. Quer seja de Deus, quer seja de Israel, a justiça já não se identifica com um simples sistema judiciário para regular e dirimir conflitos de interesses, pois, a realidade da aliança impõe o seu próprio código de justiça a cada uma das partes envolvidas na questão. No contexto bíblico, a justiça evoca a santidade, a adesão a Deus; o conceito de justiça é identificado com o conceito de perfeição, santidade; por isto, o perfeito, o santo é justo. Iahweh, revela-se como rei-justo de Israel, como Deusjusto Por fim, este trabalho apresenta um conjunto das leis hebraicas, estabelecendo vinculação entre o elemento sagrado e a justiça humana / The Work, here presented analysises the relation between justices exercise and Religions practice, in Israel, aiming at demonstrating which can be found out what there is in common about and what is different between these two Institutions. It investigates, examines the notion regarding to justice, Public life and Jewish theology cornerstone, which is expressed, present in all commandments, in the rabbinical literature, in the being Jewish ontological aspect, demanding from man a worthwhile behaviour in all whole life actions and circumstances, situations. In Humanitys History, Justice concept precedes Science of Law idea. The whole Bible is pervaded by, through Justices reality, put into practice by man and by God: human Justice, Divine justice. Bible teaches that it is, through the revelation regarding to that one we find out one of the most essential aspects of the rapport between God and man. justice in Israel Israels justice is bound up, tied to Gods justice, in its Israels History concreteness. Either Gods One justice either Israels one, justice is no more identified with a mere, simple Judiciary System in order to rule and to nullify conflict regarding to interests, for Alliance reality inflict, imposes justices itself, own code to each one of the parts, enveloped in the question, in the pledge. In the biblical context, justice concept implies, evokes sanctity, holiness, adhesion to God; the concept regarding to justice is identified with the perfection that one, Sanctity, holiness; therefore, the perfect one, the holly one is just. Yahweh reveals Him self as Israels just-King, as just-God At last, finally, this Work presents, points out a Jewish Laws body, assemblage and aims at enlightening the vinculation, the bond between the sacred element and justice

Made available in DSpace on 2017-06-01T18:12:25Z (GMT). No. of bitstreams: 1 dissertacao_maria_isabel.pdf: 799395 bytes, checksum: 553da0451f9df4d48532b792ff602805 (MD5) Previous issue date: 2008-09-25 / The Work, here presented analysises the relation between justice s exercise and Religion s practice, in Israel, aiming at demonstrating which can be found out what there is in common about and what is different between these two Institutions. It investigates, examines the notion regarding to justice, Public life and Jewish theology cornerstone, which is expressed, present in all commandments, in the rabbinical literature, in the being Jewish ontological aspect, demanding from man a worthwhile behaviour in all whole life actions and circumstances, situations. In Humanity s History, Justice concept precedes Science of Law idea. The whole Bible is pervaded by, through Justice s reality, put into practice by man and by God: human Justice, Divine justice. Bible teaches that it is, through the revelation regarding to that one we find out one of the most essential aspects of the rapport between God and man. justice in Israel Israel s justice is bound up, tied to God s justice, in its Israel s History concreteness. Either God s One justice either Israel s one, justice is no more identified with a mere, simple Judiciary System in order to rule and to nullify conflict regarding to interests, for Alliance reality inflict, imposes justice s itself, own code to each one of the parts, enveloped in the question, in the pledge. In the biblical context, justice concept implies, evokes sanctity, holiness, adhesion to God; the concept regarding to justice is identified with the perfection that one, Sanctity, holiness; therefore, the perfect one, the holly one is just. Yahweh reveals Him self as Israel s just-King, as just-God At last, finally, this Work presents, points out a Jewish Laws body, assemblage and aims at enlightening the vinculation, the bond between the sacred element and justice / O Trabalho ora apresentado, analisa a relação entre o exercício da justiça e a prática da religião em Israel, objetivando evidenciar o que existe de comum e de particular entre as duas instituições. Examina a noção de justiça, pedra angular da vida pública e da teologia judaica, que é expressa em todos os mandamentos, na literatura rabínica, no aspecto ontológico do ser judeu , exigindo do homem um comportamento digno em todas as ações e circunstâncias da vida. Na história da humanidade, o conceito de justiça antecede a idéia da ciência do direito. Toda a Bíblia é permeada pela realidade da justiça colocada em prática pelo homem e por Deus: justiça humana, justiça divina. A Bíblia ensina que é através da revelação da justiça que encontramos um dos aspectos essenciais da relação entre Deus e o homem. A justiça de Israel se une à justiça de Deus na concretude da sua história. Quer seja de Deus, quer seja de Israel, a justiça já não se identifica com um simples sistema judiciário para regular e dirimir conflitos de interesses, pois, a realidade da aliança impõe o seu próprio código de justiça a cada uma das partes envolvidas na questão. No contexto bíblico, a justiça evoca a santidade, a adesão a Deus; o conceito de justiça é identificado com o conceito de perfeição, santidade; por isto, o perfeito, o santo é justo. Iahweh, revela-se como rei-justo de Israel, como Deusjusto Por fim, este trabalho apresenta um conjunto das leis hebraicas, estabelecendo vinculação entre o elemento sagrado e a justiça humana

This thesis explores the implications of René Girard’s mimetic theory on Genesis 1 and 2 in the Old Testament. It tests the extent to which Genesis 1 and 2 are structured sacrificially or mythically as outlined by Girard. René Girard’s theory is summarized and clarified as to how the theory can be applied to biblical texts. In addition, Girard’s theory is explained in the context of theory-making in late modernity, and critiques of Girard from biblical, anthropological, sociological, and theological perspectives are addressed. A sacrificial structure is explored in Genesis and Exodus that informs the exegesis of Genesis 1 and 2. The critical elements in Girard’s scapegoat mechanism—acquisitive desire leading to rivalry, crisis, and ultimately to an expulsion—are examined in the expulsion of the Hebrews from Egypt (Exodus 1) and the expulsions of Abraham and Isaac in Genesis (Gen 12-21). A particular pattern takes shape that structures the narratives in the Pentateuch. An exegesis of Israel’s narrative of origins in Genesis 1 and 2 follows, incorporating Girard’s theoretical insights with higher critical methods conventionally employed to the Old Testament. The thesis discovers striking parallels with Israel’s narrative of origins. They are indeed sacrificially structured, but they also interrogate that structure and describe an alternative sacrificial response. The sacrifice that Yahweh instigates dismantles the mythical structure even as it moves through the sequence. The thesis concludes with a validation of Girard’s theory and explains how Girard’s theory can be useful to the current exegetical tasks. / Biblical and Ancient studies / D. Th. (Old Testament)

This thesis explores the implications of René Girard’s mimetic theory on Genesis 1 and 2 in the Old Testament. It tests the extent to which Genesis 1 and 2 are structured sacrificially or mythically as outlined by Girard. René Girard’s theory is summarized and clarified as to how the theory can be applied to biblical texts. In addition, Girard’s theory is explained in the context of theory-making in late modernity, and critiques of Girard from biblical, anthropological, sociological, and theological perspectives are addressed. A sacrificial structure is explored in Genesis and Exodus that informs the exegesis of Genesis 1 and 2. The critical elements in Girard’s scapegoat mechanism—acquisitive desire leading to rivalry, crisis, and ultimately to an expulsion—are examined in the expulsion of the Hebrews from Egypt (Exodus 1) and the expulsions of Abraham and Isaac in Genesis (Gen 12-21). A particular pattern takes shape that structures the narratives in the Pentateuch. An exegesis of Israel’s narrative of origins in Genesis 1 and 2 follows, incorporating Girard’s theoretical insights with higher critical methods conventionally employed to the Old Testament. The thesis discovers striking parallels with Israel’s narrative of origins. They are indeed sacrificially structured, but they also interrogate that structure and describe an alternative sacrificial response. The sacrifice that Yahweh instigates dismantles the mythical structure even as it moves through the sequence. The thesis concludes with a validation of Girard’s theory and explains how Girard’s theory can be useful to the current exegetical tasks. / Biblical and Ancient studies / D. Th. (Old Testament)