Utilizator:FlorinCB/Teste/Samaritanism

Samaritanism
הדת השומרונית السامرية
Mezzuzah samariteană
Tip	Etnic
Clasificare	Abrahamic
Scriptură	Samaritan Torah
Teologie	Monotheistic
Samaritan High Priest	Aabed-El V ben Asher ben Matzliach
Regiune	Kiryat Luza (West Bank); Holon (Israel)
Limbă	Samaritan Hebrew, Samaritan Aramaic
Sediu	Munte Gherizim (Cisiordania)
Separată din	Iudaism
Membri	c. 840 (▲ 3.7%, 2021)

Parte a unei serii despre
Samaritanism
Reverat în Samaritanism
Avraam Isaac Iacob Iosif Moise Ăhăron Ioșua
Grup religios înrudit
Evrei
Practice
Sacrificiu animal Legea dietară Kașrut Numărare Omer
Scripturi și scrieri
Tora Samariteană Cartea lui Ioșua Tolidah Hillukh Kitab at-Tabbah Kitab al-Kafi Al-Asatir

Religia Samariteană, totodată cunoscută ca Samaritanism, este o religie avraamică, monoteistă, şi etnic religioasă a poporului samaritean. Samaritenii adaugă aici Tora Samariteană, care ei cred că este originală, neschimbata Torah, ca opoziţie faţă de Tora folosită de evrei. În adaus la Tora Samariteană, samaritenii totodată revelează versiunea lor a Cărţii lui Ioşua şi recunosc câteva figuri târzii biblice cum este Eli.

Samaritanism este intern descrisă ca religia care începe cu Moise, neschimbată peste mileniile care de atunci au trecut. Samaritenii cred Iudaismul şi Tora Evreiască s-au corupt de timp şi nu mai serveşte la datoriile faţă de Dumnezeu mandatate pe Muntele Sinai. În vreme ce evreii văd Muntele Templului în Ierusalim ca cel mai sacră locaţie în credinţa lor, samaritenii consideră Muntele Gherizim, lângă Nablus, ca cel mai sfânt loc pe Pământ.

Istorie

Samaritanismul susţine că sumitul pe Muntele Gherizim este adevărata locaţie a Locului Sfânt al lui Dumnezeu, ca opoziţie la Piatra Fundaţiei pe Muntele Templului ca învăţători de Iudaism. De altfel, samaritenii trace istoria ca o entitate separată din spatele evreilor prea repede după intrarea Israeliţilor întru Ţara Promisă. Istoriografia samariteană conduce la schismă însăşi la Măreţ Preot Eli părăsind Muntele Gherizim, unde stătea primul cort-fixat Israelit în Canaan, şi la construirea unui cort-fixat în apropierea Şiloh. Grupul dizentant de Israeliţi care l-au urmat pe Eli la Şiloh ar fi acei care în anii târzii s-ar îndrepta sudului să cucerească Ierusalimul (iudeii), precum israeliţii care stăteau pe Muntele Gherizim, în Samaria, ar deveni cunoscut ca samaritenii.

Abu l-Fath, care în secolul al XIV-lea scria o majoră lucrare a istoriei samaritenilor, comentează pe originile samaritenilor ca următoarele:

Un teribil război civil a izbucnit între fii lui Eli fiul lui Iafni, pe linia lui Itamar, şi fii lui Pinchus (Fineas), deoarece Eli fiul lui Iafni a reuşit să uzurpe Înalta Preoţie din descendenţii lui Pinchus. El obişnuia să ofere sacrificii pe un altar de pietre. El era de 50 ani, îndoit cu sănătatea şi în schimbare de comoară a Pruncimei lui Israel. ...

El a oferit sacrificiu pe acel altar, dar fără sare, ca şi dacă ei erau inatentivi. Când Măreţul Preot Oţi a auzit de acesta, şi a aflat că sacrificiul nu a fost acceptat, el lăturalnic la dez-proprietărit; şi este (chiar) spus că el la mustrat.

Thereupon, el şi grupul, care simpatiza cu el, a izbucnit în revoltă şi deodată el şi adepţii lui şi animalele lui stabilite afară pentru Şiloh. Dar Israel despică în fracţiuni. El trimite la liderii lor spunând lor: Oricine care vrea să vadă minunatele lucruri, lasă-l să vină la mine. Atunci el a convocat un grup mare de-a roata lui în Şiloh, şi a construit un Templu pentru însuşi acolo; el a construit un loc ca Templul [pe Muntele Gherizim]. El a construit un jertfelnic, fără a omite nici un detaliu—el tot corespunde originalului, piesă de piesă.

La acestă vreme Pruncimea Israel e despicată întru trei fracţiuni. O fracţiune loială pe Muntele Gherizim; o fracţiune eretică care au urmat falşi zei; şi fracţiunea care la urmat pe Eli fiu lui Iafni în Şiloh.

Mai departe, Cronica Adler Samariteană, ori Noua Cronică, se crede să fie compusă în secolul al XVIII-lea folosind cronice timpurii ca surse, afirmă:

„Şi Pruncimea Israel în zilele lui divideau întu trei grupuri. Unul a făcut în acord la abominaţia Neamurilor şi serveau alţi zei; altul a urmat Eli fiul lui Iafni, deopotrivă mulţi din ei întorcând departe de el după ce a revelat intenţia lui; şi a treia rămânea cu High Priest Uzzi ben Bukki, Înaltul Preot Uţi fiu Buchi în alesul loc.”

Nararea tradiţională evreiască a 2 Regi şi Iosifus, îl avea că poporul lui Israel erau scoşi de regele asirienilor (Sargon II) la Halah, la Gozan pe Râul Cabur (afluent de Eufrat) şi la oraşele Mezilor. Regele Asirienilor când aducea oameni din Babilon, Kutha, Avah, Emet, şi Sefarvaim să aşeze în Samaria. Deoarece Dumnezeu trimite lei printre ei să-i omoare, regele asirian trimite unul din preoţi Israeliţi familie/cast din Betel să înveţe the new settlers about God's ordinances. The eventual result was that the new settlers worshiped both the God of the land and their own gods from the countries from which they came.

Modern genetic studies (2004) suggest that Samaritans' lineages trace back to a common ancestor with Jews in the paternally-inherited Jewish high priesthood (Cohanim) temporally proximate to the period of the Assyrian conquest of the kingdom of Israel, and are probably descendants of the historical Israelite population, albeit isolated given the people's reclusive history. This casts doubt into, if not totally disproves, this historical theory that Samaritans originated from Assyria.

Furthermore, the Dead Sea scroll 4Q372, which recounts the hope that the northern tribes will return to the land of Joseph, remarks that the current dwellers in the north are fools, an enemy people, but does not explicitly refer to them as foreigners. It goes on to say that these people, the Samaritans, mocked Jerusalem and built a temple on a high place (Gerizim) to provoke Israel.

Conflicts between the Samaritans and the Jews were numerous between the end of the Assyrian diaspora and the Bar Kokhba revolt. Jewish historiography describes multiple instigations from the Samaritan population against the Jews and disparages them, and Jesus' Parable of the Good Samaritan also gives evidence of conflict. The destruction of Mount Gerizim's Samaritan temple is attributed to the High Priest John Hyrcanus.

Following the failed revolts, Mount Gerizim was rededicated with a new temple, which was ultimately again destroyed during the Samaritan revolts. Persecution of Samaritans was common in the following centuries.

Credinţe

The principal beliefs of Samaritanism are as follows:

• There is one God, Yahweh, the same God recognized by the Hebrew prophets. Faith is in the unity of the Creator which is absolute unity. It is the cause of the causes, and it fills the entire world. His nature can not be understood by human beings, but according to his actions and according to his revelation to his people and the kindness he showed them.
• The Torah is the only true holy book and was given by God to Moses. The Torah was created before the creation of the world and whoever believes in it is assured a part in the World to Come. The status of the Torah in Samaritanism as the only holy book causes Samaritans to reject the Oral Torah, Talmud, and all prophets and scriptures except for Joshua, whose book in the Samaritan community is significantly different from the Book of Joshua in the Tanakh/Old Testament. Essentially, the authority of all post-Torah sections of the Tanakh, and classical Jewish Rabbinical works (the Talmud, comprising the Mishnah and the Gemara) is rejected. Moses is considered to be the last of the line of prophets.
• Mount Gerizim, not Jerusalem, is the one true sanctuary chosen by Israel's God. The Samaritans do not recognize the sanctity of Jerusalem and do not recognize the Temple Mount, claiming instead that Mount Gerizim was the place where the binding of Isaac took place.
• The apocalypse, called "the day of vengeance", will be the end of days, when a figure called the Taheb (essentially the Samaritan equivalent of the Jewish Messiah) from the tribe of Joseph, be it Ephraim or Manessah, who will be a prophet like Moses for forty years, and bring about the return of all the Israelites, following which the dead will be resurrected. The Taheb will then discover the tent of Moses' Tabernacle on Mount Gerizim, and will be buried next to Joseph when he dies.

Festivale şi observări

The Samaritans preserve the proto-Hebraic script, conserve the institution of a High Priesthood, and the practice of slaughtering and eating lambs on Passover eve. They celebrate Pesach, Shavuot, Sukkot but use a different mode from that employed in Judaism in order to determine the dates annually. Yom Teru'ah (the Biblical name for "Rosh Hashanah"), at the beginning of Tishrei, is not considered a New Year as it is in Rabbinic Judaism.

Passover is particularly important in the Samaritan community, climaxing with the sacrifice of up to 40 sheep. The Counting of the Omer remains largely unchanged; however, the week before Shavuot is a unique festival celebrating the continued commitment Samaritanism has maintained since the time of Moses. Shavuot is characterized by nearly day-long services of continuous prayer, especially over the stones on Gerizim traditionally attributed to Joshua.

During Sukkot, the sukkah is built inside houses, as opposed to outdoor settings that are traditional among Jews. Samaritan historian Benyamim Tsedaka traces the indoor-sukkah tradition to persecution of Samaritans during the Byzantine Empire. The roof of the Samaritan sukkah is decorated with citrus fruits and the branches of palm, myrtle, and willow trees, according to the Samaritan interpretation of the four species designated in the Torah for the holiday.

• 
  Samaritans, from a photo c. 1900 by the Palestine Exploration Fund.
• 
  Sukkot on Mount Gerizim
• 
  Entrance to a modern Samaritan synagogue in the city of Holon, Israel

Religious texts

"Şema Iisrael" scrisă în caligrafie Ebraică Samariteană

Legea samariteană diferă de Halacha (Legea Rabinică Evreiască) şi alte mişcări evreieşti. Samaritenii au câteva grupuri de texte religioase, care corespund cu Halacha Evreiască. Câteva exemple de astfel de texte sunt:

Înalt Preot Samaritean Iaaqov ben Ahăron şi Şcoala Abişa, 1905

• Samaritan Pentateuch: There are some 6,000 differences between the Samaritan Pentateuch and the Masoretic Jewish Pentateuch text; and, according to one estimate, 1,900 points of agreement between it and the Greek LXX version. Several passages in the New Testament would also appear to echo a Torah textual tradition not dissimilar to that conserved in the Samaritan text. There are several theories regarding the similarities. The variations, some corroborated by readings in the Old Latin, Syriac and Ethiopian translations, attest to the antiquity of the Samaritan text, although the exact date of composition is still largely unclear. Granted special attention is the so-called "Abisha Scroll", a manuscript of the Pentateuch tradition attributed to Abishua, grandson of Aaron, traditionally compiled during the Bronze Age. However, testing on the scroll revealed it was created no earlier than the 14th century CE, in fact around a century younger than the world's oldest Torah scroll.
• Historical writings
  • Samaritan Chronicle, The Tolidah (Creation to the time of Abishah)
  • <i id="mw8w">Samaritan Chronicle</i>, The Chronicle of Joshua (Israel during the time of divine favor) (4th century, in Arabic and Aramaic)
  • Samaritan Chronicle, Adler (Israel from the time of divine disfavor until the exile)
• Hagiographical texts
  • Samaritan Halakhic Text, The Hillukh (Code of Halakha, marriage, circumcision, etc.)
  • Samaritan Halakhic Text, the Kitab at-Tabbah (Halakha and interpretation of some verses and chapters from the Torah, written by Abu Al Hassan 12th century CE)
  • Samaritan Halakhic Text, the Kitab al-Kafi (Book of Halakha, written by Yosef Al Ascar 14th century CE)
  • Al-Asatir—legendary Aramaic texts from the 11th and 12th centuries, containing:
    • Haggadic Midrash, Abu'l Hasan al-Suri
    • Haggadic Midrash, Memar Markah—3rd or 4th century theological treatises attributed to Hakkam Markha
    • Haggadic Midrash, Pinkhas on the Taheb
    • Haggadic Midrash, Molad Maseh (On the birth of Moses)
• Defter, prayer book of psalms and hymns.
• Samaritan Haggadah

Mai vezi ...

• Amram ibn Salameh

Refererinţe

[[Categorie:Pagini cu note pe 2

coloane]]

Bibliografie

• Anderson, Robert T.; Giles, Terry (2002). The Keepers: An Introduction to the History and Culture of the Samaritans. Hendrickson Publishing. ISBN 1-56563-519-1. 
• Anderson, Robert T., Giles, Terry (2005). "Tradition kept: the literature of the Samaritans", Hendrickson Publishers.
• Bourgel Jonathan, "Brethren or Strangers Samaritans in the Eyes of Second Century ʙ ᴄ ᴇ Jews", Biblica 98/3 (2017), pp. 382–408.
• Bowman, John (1975). The Samaritan Problem. Pickwick Press. 
• Coggins, R. J. (1975). Samaritans and Jews: The Origins of Samaritanism Reconsidered. Growing Points in Theology. Oxford: Basil Blackwell. ISBN 978-0-8042-0109-4. 
• Crown, Alan David (2005) [1984]. A Bibliography of the Samaritans: Revised Expanded and Annotated (ed. 3rd). Scarecrow Press. ISBN 0-8108-5659-X. 
• Gaster, Moses (1925). The Samaritans: Their History, Doctrines and Literature. The Schweich Lectures for 1923. Oxford University Press. 
• Heinsdorff, Cornel (2003). Christus, Nikodemus und die Samaritanerin bei Juvencus. Mit einem Anhang zur lateinischen Evangelienvorlage (= Untersuchungen zur antiken Literatur und Geschichte, Bd. 67), Berlin/New York. ISBN: 3-11-017851-6ISBN 3-11-017851-6
• Hjelm, Ingrid (2000). Samaritans and Early Judaism: A Literary Analysis. Journal for the Study of the Old Testament. Supplement Series, 303. Sheffield Academic Press. ISBN 1-84127-072-5. 
• Macdonald, John (1964). The Theology of the Samaritans. New Testament Library. London: SCM Press. 
• Montgomery, James Alan (2006) [1907]. The Samaritans, the Earliest Jewish Sect. The Bohlen Lectures for 1906. Eugene, Oregon: Wipf & Stock. ISBN 1-59752-965-6. 
• Mor; Reiterer; Winkler, ed. (2010). Samaritans: Past and Present: Current Studies. Studia Samaritana, 5 & Studia Judaica, 53. Berlin: De Gruyter. ISBN 978-3-11-019497-5. 
• Pummer, Reinhard (1987). The Samaritans. Leiden: E. J. Brill. ISBN 90-04-07891-6. 

Reinhard Pummer (2002). Early Christian Authors on Samaritans and Samaritanism: Texts, Translations and Commentary. Mohr Siebeck. ISBN 978-3-16-147831-4. 

• Purvis, James D. (1968). The Samaritan Pentateuch and the Origin of the Samaritan Sect. Harvard Semitic Monographs. 2. Cambridge, Massachusetts: Harvard University Press. 
• Thomson, J. E. H. (1919). Tha Samaritans: Their Testimony to the Religion of Israel. Edinburgh & London: Oliver and Boyd. 
• Tsedaka, Benyamim (2013). The Israelite Samaritan Version of the Torah. ISBN 9780802865199. 
• Zertal, Adam (1989). "The Wedge-Shaped Decorated Bowl and the Origin of the Samaritans". Bulletin of the American Schools of Oriental Research, No. 276. (November 1989), pp. 77–84.

[[Categorie:Avraam]] [[Categorie:Moise]] [[Categorie:Religie etnică]] [[Categorie:Forme ale iudaismului]] [[Categorie:Religii monoteiste]] [[Categorie:Religii avraamice]] [[Categorie:Articole care conțin text în limba ebraică]] [[Categorie:Religii semitice antice]] [[Categorie:Pages with unreviewed translations]]