Smith, Judaism Final
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Uploaded by wyattsullivansmith
Wyatt Smith
The University of Tennessee
Dr. Aryeh Amihay
REST 381
14 May 2023
Final Exam
26.
(Category D – Close readings) Read a passage from the Zohar on Noah and the Flood
(appendix 2, below). How does the Zohar understand the two names of God intertwined
in the flood narrative, and how does this relate to the idea of the Sefirot? What else can
you say about the Zohar’s theology and theodicy according to this passage? Note:
Matt’s translation of “Judgment”, is in the Zohar the word Din.
The Zohar, a fundamental text of Jewish mysticism, provides valuable insights into the
biblical narrative of Noah and the flood. In this passage of Zohar 1:64b, the text explores the
intertwined names of God in the flood narrative and their significance. Moreover, this passage
sheds light on the relationship between the Zohar's theology and the Sefirot, the ten emanations or
attributes through which God interacts with the world. Finally, the passage offers a unique
perspective on theodicy in the Zohar, providing insights into how the text reconciles the idea of a
just God with the suffering and destruction caused by the flood.
The Flood Narrative in the book of Genesis has been a topic of discussion among
theologians and scholars for centuries. One aspect of this narrative that is often examined is the
use of two different names for God. In the earlier parts of the story, God is referred to as Elohim,
while in later parts, he is referred to as Yahweh. This change in name has led to various
interpretations and theories about the meaning and significance of this distinction. One
interpretation could suggest that the use of Elohim in the earlier parts of the narrative represents
God's role as a cosmic creator and judge, while Yahweh in the later parts represents God's personal
relationship with humanity. Additionally, some scholars argue that the use of different names for
God reflects different sources and traditions that were later combined in the biblical text.
Regardless of the interpretation, the use of these two names for God in the Flood Narrative
highlights the complex and multifaceted nature of the divine, and serves as a reminder of the
importance of examining the literary and historical context of biblical texts in order to fully
understand their meaning.
In the Zohar's interpretation of Noah and the Flood narrative, the two intertwined names of
God, YHVH and Elohim, represent the qualities of mercy and judgment respectively. YHVH
represents the attribute of mercy, while Elohim represents the attribute of judgment. The Zohar
believes that the Flood was the result of the Sefirotic imbalance between these two attributes, as
humanity had become too corrupt and sinful, causing the scales to tip towards judgment. The
Flood, therefore, was a necessary act of judgment to restore balance to the Sefirot. The Zohar's
theology and theodicy according to this passage is that God's actions, even those of judgment, are
ultimately motivated by mercy and compassion. The Zohar believes that God's judgment is not
arbitrary or cruel, but rather a necessary step towards restoring balance and harmony to the world.
Furthermore, the Zohar sees the Flood not as a punishment, but as an act of purification, a wiping
clean of the slate so that humanity can begin anew. Overall, the Zohar's interpretation of Noah and
the Flood narrative emphasizes the importance of balance and harmony in the Sefirot and in the
world at large. It teaches that God's actions, even those of judgment, are ultimately motivated by
mercy and compassion, and that the Flood was a necessary act of purification rather than a cruel
punishment. The Zohar's theology and theodicy according to this passage reflects a deep
understanding of the Kabbalistic concept of the Sefirot and their role in the universe.
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10. Discuss apocalyptic literature and the expectation of the End of Times in Second Temple
period, using various texts from the Second Temple period. What was the social
background of these ideas?
Apocalyptic literature refers to a genre of writings that emerged in the Second Temple
period, a time of great political turmoil and social upheaval in the ancient Near East. These texts
were characterized by their visionary or prophetic nature and their focus on the end of the world
and the ultimate triumph of good over evil. This analysis will discuss apocalyptic literature and
the expectation of the End of Times in Second Temple period, using various texts from the era. It
will provide an overview of apocalyptic literature in the Second Temple period, analyze the End
of Times expectation in Second Temple period texts, and explore the social background of
apocalypticism in this period. Through this analysis, we can gain a deeper understanding of the
cultural, religious, and political forces that shaped the apocalyptic worldview in the Second
Temple period.
Indeed, this period is a unique genre of Jewish literature that emerged in the wake of the
Babylonian exile and continued to develop until the destruction of the Second Temple in 70 CE.
According to Michael E. Stone, the genre of apocalyptic literature is characterized by its focus
on the end of the present world and the coming of a new world order. This literature was often
written pseudonymously and attributed to ancient figures such as Enoch or Moses, and it was
intended to provide hope and comfort to the Jewish people who were living under oppressive
conditions. The apocalyptic literature of the Second Temple period is marked by a vivid
imagination, complex imagery, and a preoccupation with divine intervention and judgment.
These texts often describe fantastic visions of heaven and hell, and they frequently feature
angelic beings and other supernatural entities. Stone notes that this literature was not only
concerned with eschatology but also with theodicy, or the problem of evil and suffering in the
world. Many of these texts sought to explain why God allowed the Jewish people to suffer and
offered a vision of a future in which justice would be done. Overall, apocalyptic literature played
a significant role in shaping Jewish thought and spirituality in the Second Temple period, and it
continues to influence religious discourse to this day.
The Second Temple period was characterized by a heightened sense of apocalypticism,
with many texts expressing a belief in the ultimate end of the world. According to Michael E.
Stone's book "Apocalypticism in the Dead Sea Scrolls", this expectation was largely based on the
belief in a coming Messiah who would usher in a new era of peace and justice. However, there
was also a strong belief that this coming of the Messiah would be preceded by a time of great
upheaval and tribulation, known as the "birth pangs" of the Messiah. This idea is expressed in a
number of texts from the Second Temple period, including the Book of Daniel and the War
Scroll from the Dead Sea Scrolls. These texts describe a time of great conflict and suffering, in
which the forces of good and evil are engaged in a final battle for control of the world.
Ultimately, however, the Messiah will emerge victorious and establish a new era of peace and
righteousness. While these beliefs were certainly influenced by earlier Jewish and Christian
traditions, they also reflect the unique historical and cultural context of the Second Temple
period, in which the Jewish people were struggling to maintain their identity and independence
in the face of Roman domination. As Stone notes, "apocalypticism was a response to the crisis of
the time, a way of affirming the ultimate triumph of God's justice and righteousness over the
forces of evil" (Stone, 1984, p. 3). Thus, while the end of times expectation in Second Temple
period texts may seem otherworldly or fantastical to modern readers, it was a deeply meaningful
and relevant belief system for the people who lived during this tumultuous period.
In conclusion, the Second Temple period was characterized by the emergence of
apocalyptic literature and the expectation of the End of Times. Various texts from this period
reveal the social background of these ideas, which include political turmoil, foreign domination,
and religious strife. The literature of this era reflects the people's anxieties and fears regarding
their current situation and their hope for a better future. The apocalyptic genre offered a way to
express these sentiments while also providing a vision of a divine solution to their problems. The
significance of apocalyptic literature and the expectation of the End of Times in the Second
Temple period is that it highlights the importance of examining historical and cultural contexts to
understand the development of religious and social ideas.
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16. Explain how Hasidism posed a challenge for Jewish society, to which audiences it appealed
and how.
Hasidism, a movement that originated in 18th century Poland, posed a significant challenge
to Jewish society and its established leadership. Its teachings and practices differed greatly from
those of traditional Judaism, and its rise to prominence caused a great deal of controversy and
division within the community. The movement's origins and teachings, as well as its challenge to
established Jewish leadership and its appeal to common people, are all key factors in understanding
the impact of Hasidism on Jewish society.
The rise of new social and political movements has always posed a challenge to established
leadership structures and the Jewish community is no exception. In the late 1960s and early 1970s,
a new generation of young Jews emerged who felt disconnected from the established Jewish
leadership. According to B. Kraut, these young Jews were "disenchanted with what they perceived
as the complacency and conservatism of the established Jewish leadership" (Kraut 1988). The
established Jewish leadership was seen as being out of touch with the changing attitudes of younger
Jews who were looking for a more relevant and socially engaged form of Judaism. This challenge
to the established leadership was also fueled by the broader social and political changes that were
taking place at the time, including the civil rights movement and the anti-war protests. The new
Jewish movements that emerged during this period, such as the Jewish Defense League and the
Havurah movement, were characterized by a more grassroots approach to Jewish community
building and a desire to engage with broader social issues. These movements challenged the
established leadership by offering a more dynamic and activist vision of Jewish identity and
community. In this sense, the challenge to established Jewish leadership was not just a generational
divide but also a response to the changing social and political landscape of the time.
The Hasidic movement emerged in the 18th century in Eastern Europe, and it quickly
spread among the common people, particularly the less educated and financially disadvantaged.
The appeal of Hasidism to the common people can be attributed to its emphasis on personal piety
and the accessibility of its teachings. Hasidic leaders, known as tzaddikim, were seen as mediators
between God and the people, who were encouraged to seek their guidance and blessings. This
approach resonated with the masses, who felt excluded from mainstream religious institutions that
were dominated by the educated elite. As a result, Hasidic communities began to form, with their
own distinct practices and customs. These communities were often self-sufficient and insular, with
little interaction with the wider society. However, the spread of Hasidism was not limited to
Eastern Europe, as it also gained a foothold in other parts of the world, such as Israel and the
United States. The reasons for this are complex, but one factor was the migration of Hasidic Jews
from Europe to other countries in the aftermath of World War II. In these new contexts, Hasidic
communities have continued to flourish, albeit in different forms. For instance, in Israel, Hasidic
communities have become more integrated into mainstream society, while in the United States,
they have been more isolated and focused on preserving their distinct identity. Overall, the appeal
of Hasidism to the common people and the spread of its communities has been a significant
development in the history of Judaism. (Herbst).
All in all, Hasidism represented a significant challenge for Jewish society in the 18th
century. Its emphasis on personal piety and mystical experience challenged the more traditional,
scholarly approach to Judaism that had dominated for centuries. However, this new movement
also appealed to many Jews who were looking for a more meaningful and personal connection to
their faith. Hasidism's charismatic leaders and emphasis on joyful worship attracted followers from
all walks of life, including many who had previously felt disconnected from traditional Jewish
practice. Ultimately, the rise of Hasidism helped to reshape the landscape of Jewish society in the
centuries that followed, leaving a lasting impact on Jewish culture and spirituality.
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Works Cited
Herbst, M. “The Appeal of Hasidism to the Common People and the Spread of Its
Communities.” The European Legacy, vol. 25, no. 1, 2020, pp. 87–98.,
doi:10.1080/10848770.2019.1665756.
Stone, M. E. "Apocalyptic Literature." In The Literature of the Jewish People in the Period of the
Second Temple and the Talmud, edited by M. E. Stone, vol. 3, 1-42. Philadelphia:
Fortress Press, 1984.