By Robert (editor) Chazan

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Extra info for AJS REVIEW The Journal of the Association for Jewish Studies Vol. IX, No. 1 Spring 1984

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12 11. A vot de Rabbi Natan, loc. cit. For an early comparison of the "priestly" and "royal" covenants, see Ecclesiasticus 45:24-25. 12. As is the case in all political systems, the issue of legitimate succession poses problems of a particularly thorny nature. These are too intricate to be detailed here. Briefly stated, the Jewish political tradition requires that prospective candidates for appointment to governmental office (minui) fulfill at least two of the following three criteria: appropriate heredity (yibhus); popular approval and/or recognition (haskamah); and the enactment of a constitutionally recognized ceremony of induction into office (meshibiah- "anointment"; or semikhah "ordination").

However, it has given us an indication of the extent to which a multifaceted analytic approach can heighten our understanding of how individual passages were edited as well as clarify their purposes. As a result, we have increased our appreciation of the rabbis' use of the midrashic process as a way of responding to the exigencies of their life-situations. Midrash was indeed a language of Jewish survival. Y. 78. See p. 15, above. The Concept of the Three Ketarim: Its Place in Jewish Political Thought and Its Implications for a Study of Jewish Constitutional History Author(s): Stuart A.

Schoeps, Paul, pp. 263-271. See, for example, Irenaeus' Treatise against Heresies, IV, 12:4. 67. Justin Martyr, The Dialogue with Trypho,chaps. 10, 18, 19, and 43; Irenaeus, Treatise against Heresies, IV, 13:1, 16:5; and Tertullian, Against Marcion, chap. 4. 68. Justin Martyr, Dialogue, chaps. 16 and 43; Irenaeus, Treatise, IV, 16:2; and Tertullian, Against Marcion, loc. cit. 69. Justin Martyr, Dialogue, chap. 23; and Irenaeus, Treatise, IV, 16:2, 21:1, and 25:1. 70. Note, for example, John 3:18, in which belief is seen as the sole vehicle for salvation.

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