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作者】 张灿； 【导师】 傅有德； Avrum Ehrlich； 【作者基本信息】 山东大学， 宗教学， 2008， 硕士 【摘要】 众所周知,犹太民族是散居的民族,贯穿历史,犹太民族的性格中被蒙着一层渴望的情绪,渴望回到圣地以色列和耶路撒冷。公元前586年和公元70年两次的大流散,尤其是后一次,把犹太人推向了世界各地,直到1948年以色列国的建立,两千年的流散历史塑造了犹太人的民族性格和宗教生活方式。没有犹太人的大流散,就没有我们现在看到的犹太民族。世界上没有其他任何一个民族像犹太民族这样承受了这么多的苦楚,流散的经历已经熔进了他们的民族性格之中,并且深深地、强大地影响了他们的民族意识。要了解犹太民族,就必须要了解他们的流散和散居。公元70年,罗马人摧毁了第二圣殿和耶路撒冷,以圣殿为中心的圣经犹太教开始瓦解,以圣殿为基础的祭司权力立即崩溃,拉比阶层开始以延续宗教和种族为责任而出现,以圣殿和祭祀为基础的圣经犹太教开始转为了以圣经和祈祷为中心的拉比犹太教。在民族存亡的关键时刻,拉比们挑起了重担,处理着散居人们的宗教仪式及律法的遵守等问题,领导散居犹太人度过没有圣殿的最初的艰难时期。于是,信仰得到了保留和继续。但是,流散作为犹太人宗教和民族历史上的巨大转折点,从头至终都需要一个解释,尤其是面对流散的苦楚不免让人联想到是上帝抛弃了犹太人,流散中的犹太人不禁要向他们的领导层发问。那么,究竟拉比们对流散是怎样的看法呢?具体的答案我们当然要从经典的拉比文献:塔木德和米德拉西——拉比们对口传律法的集结中寻找。拉比们对于流散的观点和解释无疑是非常重要的,作为当时犹太教的领导阶层,他们必须对流散做出宗教上的合理解释,尤其是面对强大的基督教力量的崛起和发难,来重新确立人们的信仰,才能使犹太人在强大的异族势力间不被同化保持民族性。同时,通过研究他们对于流散的态度,他们怎样诠释流散、他们的解释方法等等反映出他们在面对民族、宗教大灾难的时候怎样地化消极为积极,根据形势的变化而变化诠释,增强了犹太教的生存力,告诉人们犹太人即使在流散中也依然能够敬拜上帝并以上帝所希望的方式生活,这使人们对流散不再畏惧,转而在流散中积极地学习托拉,忏悔和悔改,积极履行托拉和律法,等待弥赛亚的来临和拯救。 【Abstract】 As we all know, Jewish People is a people of exile. Throughout their history, the desire of going back to their Land, to Israel, to Jerusalem was extremely strong. The Jews were exiled mainly twice and were marked by the destructions of First and Second Temples, which were in 586 B.C.E and 70 CE. Since the latter one, Jews were scattered all over the world and stayed the state of exile for almost two thousand years until the establishment of the State of Israel in 1948. It is only through exile that formed Jewish People that we are seeing today. There are no other nations in the world that have going through so much bitterness and anguish. The expressed desire to be in Jerusalem is a wish for unification, belongingness, a sense of security, and an end to exile. And this inner feeling and sense of exile and its resultant longing are essential components of Jewish identity. It is unique to the history of the Jewish people that this feeling has powerfully colored the emotions of the individual as well as the national consciousness. Therefore, if we want to know the Jewish People, we have to know their exiles and Diasporas.In 70 C.E., Romans destroyed their Second Temple and Jerusalem. Judaism which was based on the Temple went into pieces; the priestly power which had dominated Jewish religious and political life and which was based on the Temple apparently collapsed and vanished. Rabbis started to appear as a new Jewish leadership to continue Jewish religion and keep the identity of Jewish people. Temple Judaism started to turn into Rabbinic Judaism which is based on Torah and prayer. At the very moment, rabbis dealt with numerous communal issues, as well as matters of Jewish life and practice in Diaspora, leading people going through the difficult time in Jewish history without temple, therefore the faith moved on and was continued.However, from the beginning the exile was a phenomenon which demanded an explanation, especially facing the anguish of exile there is a thought that God has already abandoned Jews, and the rabbis were questioned by people in exile. How would rabbis view this phenomenon? Surely, the answers have to be searched in the classic rabbinic writings: Talmud and Midrash. Rabbinic views of exile would definitely be very important, as being in the leadership of Judaism, they have to give a reasonable religious explanation to reconfirm people’s religion, especially having the strong Christian power coming up - only in this way could they keep the faith and escape assimilation. Also, facing religion and people’s catastrophes and tragedy, by examining their attitude and views of exile, how they interpret it, the method they were using etc., we can see how they attempted to introduce a positive aspect to the nation’s exile, how they turn a negative description and aspects of exile into good and positive ones. In this way they strengthened Judaism in its turning point, persuading people that even in exile they still could and should worship God and live the lives that He wants people to live; this helped people to conquer their fear of exile, while studying Torah, praying and atoning, observing Torah and commandments, waiting for the Messiah and the final redemption. |
