Jewish historians have hotly debated the achievements and the disorders of the Hasmonean
state, and its reputation in the religious world is even more sour as, in contravention of Jewish law, later rules of the Maccabean line, they usurped the priesthood as well as the monarchy, abrogating the legitimate Aharonic and Davidic lineages, respectively.
An excavation dig taking place in the Sharafat neighborhood of eastern Jerusalem, where an elementary school is to be built, has uncovered the remains of a Jewish village dating back some 2,000 years to the Hasmonean
period, says the Israel Antiquities Authority (IAA).
Realities behind Ezra, Nehemiah, and Chronicles: Archaeological and Historical Perspectives.
The street sign is reminiscent of a shoemaker's sign from Aroch's childhood in Kharkov, while Agrippas is both a street in Jerusalem and a reference to the scion of the Hasmonean
Dynasty (41-44 AD) who sought to serve the Romans while still protecting the Jews.
Such a world, in "Hanukkah," is like that which the Hasmonean
Israelites rebelled against:
After a twenty years' struggle, the Maccabees were able to form the Hasmonean
dynasty in 164 BCE.
Among their topics are tosafot gornish post-Kant: the Talmud as political thought, temporalities of marriage: Jewish and Islamic legal debates, rabbinic trickster tales: the sex and gender politics of the Bavli's sinful sages, Paul in the Jerusalem of Lithuania: Samuel Joseph Fuenn's Paths of God, and the Battle of Qedesh on the Plain of Hatsor: the Hasmonean
roots of the Galilean foundation myth.
Efron, Studies on the Hasmonean
Period (Leiden: Brill, 1987), p.
For Matatyahu the Hasmonean
was an iconoclast and a zealot for
For instance, in chapter 4 Cohen shows that Jewish identity in the Hasmonean
period shifted from ethnic identity to religious, cultural, and/or political identity: "But by investing Judaean identity with political or cultural (religious) content, the Hasmonaeans were able to give outsiders an opportunity to attain membership in Judaean society." (37) Taking this a step further, Cohen undertakes the redefinition of Jewishness, modifying it from an ethnic to an ethnoreligious identity.
For Jews of the day, Rome rode hard on the "resource." Already in the century before, elite Hasmonean
designs on Galilee's fertile produce had the Jerusalem theocrats "gentrifying" the mestizo hinterland, re-orienting village economics toward city service, pulling the fierce northern peasantry into the ideological orbit of Jerusalem, and mandating tithing to support Temple-State agendas and priestly lifestyles.
"This sensational discovery allows us for the first time to reconstruct the layout of settlement and the actual look of the city on the eve of the Hasmonean
revolt," said the excavation's directors, Doron Ben-Ami, Salome Cohen and Yana Tchekhanovets.