By Naomi Koltun-Fromm
In Hermeneutics of Holiness , Naomi Koltun-Fromm examines the traditional nexus of holiness and sexuality and explores its roots within the biblical texts in addition to its manifestations all through historical and late-ancient Judaism and early Syriac Christianity. within the technique, she tells the tale of ways the biblical notions of "holy individual" and "holy group" got here to be outlined via the sexual and marriage practices of varied interpretive groups in past due antiquity.Koltun-Fromm seeks to give an explanation for why sexuality, particularly sexual restraint, turned a major demarcation of sacred neighborhood limitations between Jews and Christians in fourth-century Persian-Mesopotamia. She charts 3 basic manifestations of holiness: holiness ascribed, holiness accomplished, and holiness bought via ritual purity. Hermeneutics of Holiness strains the improvement of those 3 suggestions, from their foundation within the biblical texts to the second one Temple literature (both Jewish and Christian) to the Syriac Christian and rabbinic literature of the fourth century. In so doing, this booklet establishes the significance of biblical interpretation for past due old Jewish and Christian practices, the centrality of holiness as a class for self-definition, and the connection of fourth-century asceticism to biblical texts and interpretive heritage.
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Extra info for Hermeneutics of Holiness: Ancient Jewish and Christian Notions of Sexuality and Religious Community
Example text
Moreover, I wish to argue that that which we call “rabbinic” today might not have been exclusively “rabbinic” in the second to fourth centuries. I do not imagine any Jewish community that did not attempt to interpret the biblical texts in some way. Thus, Aphrahat and his community fit squarely into the larger shared Aramaic biblical interpretive milieu. What I call “rabbinic,” for lack of another term, most likely encompasses a larger variety of Jewish (and other) interpretive adventures in these locales and centuries.
For the purposes of this study I also submit that, even if they never met face to face in open discussion, this common matrix propels them into parallel and overlapping discourses on holiness and sexuality, which often 26 HERMENEUTICS OF HOLINESS depend on the same exegetical units and strategies. This shared cultural milieu allows for cross-fertilization without direct interaction. The “Jewish” arguments that pollinate Aphrahat’s anti-Jewish discourse really represent only part of this cultural interchange.
2 When the biblical authors apply qadosh to others—people, places, objects, or time—they mark them as separated out and designated for God (ascribed). Hence, God chooses God’s holy days, holy people (priests, Israel), sacrifices, and shrine. They are ascribed by (or to) God and all belong to God and stand out as different from any other nation’s feasts, sacrifices, priests, and the like. 4 Understanding QDS to connote “separated/dedicated” as an essential part of “holy/sacred” illuminates the “otherness” of things qadosh.