By Ilan Halévi
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Extra resources for A history of the Jews: Ancient and Modern
147. 17. The saying thus reported is incomplete, as Léon Poliakov rightly stresses in Le Nouvel Observateur, 25 May 1981. But Poliakov launches an unfounded attack on Máxime Rodinson when he accuses him of having "grossly cut" the talmudic quotation for the sole purpose of making it express more national egotism than it contains. First, because Rodinson only reported the aphorism by citing Pinsker, the Zionist theorist of the last century: it is Pinsker, who wanted to enclose Hillel in nationalism, not Rodinson.
Isaiah, I, 10, 11, 13, 14, 15, 21, 23. 10. Isaiah, II, 3. 11. Isaiah, I, 26. 12. Isaiah, II, 4; Hosea, II, 20; Zachariah, I X , 10; Psalm 46, 10. 13. Maccabees, I, 14, 15. 14. Especially to the Spartan model. See Pierre Vidal-Naquet's work, especially his preface to Josephus' Guerre des Juifs (Paris, Editions de Minuit, 1977), and the historical essay on this period in the collection, Les Juifs, la mémoire et le présent (Paris, Maspéro, 1981). ) Hellenism and the Rise of Rome (London, Weidenfeld and Nicolson, 1968).
The Nabataeans, for example, were Arabs who, by settling in the Negev and the Jordanian desert at the time of the Roman conquest, created a remarkable agricultural and urban civilization, and one that was altogether Hellenistic in its urbanism which flourished for nearly two hundred years. The pagan Nabataeans became Jacobite Christians, and the word Nabati, in Arabic, came to describe by extension any peasant in the Middle East speaking Aramaic. Aramaic was not only a language; it was also a socio-political level of regional communication.
A history of the Jews: Ancient and Modern by Ilan Halévi