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The author writes: “According to Seder Olam Rabbah, the work that forms the basis for almost all rabbinic chronology, the .period from the defeat of the Babylonians by the Medeo-Persians until the beginning of Greek rule, encompassed 52 years and spanned the reigns of three Persian kings. According to the chronology that is universally accepted by historians today (conventional chronology), this period of Persian rule over the land of Israel encompassed 207 years (539 to 332 BCE) and during this period more than ten Persian kings reigned. “This discrepancy between the traditional Jewish chronology and conventional chronology has not gone unnoticed. The purpose of this study is to collect and categorize the variety of Jewish responses to this discrepancy, both by Jewish scholars and rabbinic authorities. Part I provides an introduction to the discrepancy. Part II contains the earliest Jewish responses to the discrepancy. In the major part of the study, Part III, the responses to the discrepancy from the time of Azariah de Rossi (16th century) to the present time are collected and categorized. This unified collection and categorization of the many responses will enable students and scholars to have easy access to what has been written by Jewish scholars and rabbinic authorities about the discrepancy and will facilitate scholarly evaluation of the responses. “Part IV is an evaluation of the responses’ attempts to answer the fundamental question raised by the discrepancy. Part V presents observations on the rabbinic responses. Part VI is a summary and conclusion.”
There is a well-known conundrum concerning Jewish history: The conventional chronology of the Western world - and academia - is in direct conflict with traditional Jewish sources over the history of ... history. Incredibly, there is a gap of roughly 200 years: For instance, the Talmud says the Second Temple stood for roughly 400 years, while mainstream historians today conclude that it stood for almost 600 years.This conflict has major implications on what occurred to who, and when. It also seems to question the accuracy of the entire Jewish tradition as accepted dating methods seem to contradict core parts of the traditional Jewish narrative.In presenting fresh and startling astronomical, mathematical and archaeological evidence, Rabbi Alexander Hool has charted new ground in his quest to find the solution to this ancient problem. The Challenge of Jewish History is revolutionary: it questions all assumptions, dispels unfounded myths, and transports us back in time over 2,500 years.With a subject of great significance and fascination to all those interested in history, and a wealth of scholarship and sources to impress academics, this intriguing book gives us a new perspective on Jewish-and world - history.
Seder Olam is the basic text on which all historical understanding of Jewish tradition in the Talmud is based. This book is a translation with commentary of this classical text, making Seder Olam: The Rabbinic View of Biblical Chronology available to the English speaking public for the first time. The extensive commentary, by highly regarded scholar Heinrich W. Guggenheimer, explains the detailed arguments that derive a complete and consistent chronology from biblical anecdotal remarks. The text also addresses a number of secondary topics, such as the status of the book of Daniel and negating the value of Daniel for messianic predictions. The commentary shows that in its present form, Seder Olam is a product of the early Babylonian talmudic academics, edited in the first half of the third century C.E. Since some part of the Seder Olam deals with calendar problems, Dr. Guggenheimer offers an appendix that gives complete instruction for the computation of the Jewish calendar and the conversion of Jewish into civil dates and vice-versa.
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It is fatal to show pity in a time of war. Led by the mighty Titus, the Roman army besieges Jerusalem. Arrows rain over the city day and night, and battering rams assault its defensive walls. Inside, the people curse their fate, resistant to the last but maddened by hunger. After days of rebellion, al last their city falls. The citizens plead for mercy - but as the Romans march on the Temple of Masada, the most sacred sanctuary of the Jewish people, flaming torches blaze above their heads . . .