Elements of Ancient Jewish Nationalism

Abstract

Contrary to the widespread view that nationalism is a modern phenomenon, Goodblatt argues that it can be found in the ancient world. He argues that concepts of nationalism compatible with contemporary social scientific theories can be documented in the ancient sources from the Mediterranean Rim by the middle of the last millennium BCE. In particular, the collective identity asserted by the Jews in antiquity fits contemporary definitions of nationalism. After the theoretical discussion in the opening chapter, the author examines several factors constitutive of ancient Jewish nationalism. He shows how this identity was socially constructed by such means as the mass dissemination of biblical literature, retention of the Hebrew language, and through the priestly caste. The author also discusses each of the names used to express Jewish national identity: Israel, Judah and Zion.

Bar Kokhba and leadership as seen through the revolt

“…The name and title Eleazar the Priest appears on one side of the coins-this Eleazar the Priest and Bar Kosiba may indeed have been appealing to pretemple times, basing the legitimacy of their authority on an earlier paradigm found in the Torah (see below). This is further supported if one considers that Bar Kosiba did not list himself as both leader and a priest, therefore also intentionally choosing not emulate the leadership model of the Hasmoneans or the Herodians, who combined monarchic rule with the priestly role (Goodblatt, 2006). Thus, the choice of the title nasi for Bar Kosiba was likely a title of leadership that was intentionally used to hearken back to the precedent found in the Torah, meant to create an allusion between the leader of Bar Kosiba and the line and authority of Moses and Joshua, while also simultaneously distinguishing him from the leadership of the Hasmoneans and the Herodians (Schäfer, 2003).…”

The Pseudepigrapha in Current Research

“…In addition to the Torah‐centered nature of 2Bar and the prominence of the Mosaic law, 2Bar emphasizes several other features that Davila argues constitute the internal criteria for a pseudepigraphic text to be considered as having Jewish provenance. 2Bar has strong nationalistic interests, stating that God elected Israel, an unequaled nation ( 2Bar 48:20), and the text invokes the term Zion, a rarely‐used and strongly nationalistic term (Goodblatt, 167–203). 2Bar defines the Law as observance of the Sabbath, festivals and circumcision.…”

Memories of humiliation, cultures of resentment towards Edom and the formation of ancient Jewish national identity

“…The moment of the emergence of the ancient Jewish national identity in Palestine is disputed among scholars. 1 There is nevertheless consensus that by the Hellenistic period the identity of the local Judaean population had at its core a few easily discernible central concepts: (1) a trans-clan, trans-tribal collectivity united by genealogical bonds, with a common descent, (2) a delimited trans-local territory, (3) the authority of religioustemple, priesthoodor secularkingship, armyelites, (4) a God-given law that should be obeyed in the land, and (5) a common religion, language, and sacred text (Aberbach 2008: 28;Goodblatt 2006;Grosby 2002: 22-7;Mendels 1997). These notions were greatly strengthened during periods of military conflicts, stimulating the collective pride in moments of territorial expansionism or helping to swallow the bitter pill in times of national humiliation.…”