Jerusalem-Nabel der Welt: Uberlieferung und Funktionen von Heuigtumstraditionen im antiken Judentum, by Michael Tilly. Stuttgart: Kohlhammer, 2002. Pp. 307. euro35. The phrase navel of the world, the title of this work, occurs at times in today's parlance too. This figure of speech derives from an important mythical idea from the viewpoint of the history of religion that one can regard rightly as a universal (religion-sgeschichtliches Universale, p. 251). Michael Tilly's study approaches this phenomenon from the perspective of ancient judaism and the Jewish conceptions of a sanctuary. Tilly succeeds in presenting an impressive overview of a long-standing tradition that stretched from biblical times up to the era of the Amoraim in late antiquity. He presents a plausible history of development of the following religious-mythical ideas: Jerusalem as the navel of the world, as the center of the world, and as the foundation stone from which the world came into being. Tilly's study presents an abundance of details as well as a comprehensive knowledge of early Jewish and rabbinic literature, both of which function to persuade thoroughly. Most of all, however, the meticulous hermeneutic basis of the methodological procedure should not go unmentioned. The analysis of the traditions, aided by the ancient versions and other witnesses from the literature of late antiquity, does not aim at discovering the intention of the original author of the biblical text. As Tilly rightly stresses repeatedly, one needs to focus on the individuality of every single biblical and postbiblieal text. Every text has a right of its own and is a testament to a creative and rereading of the tradition that comes before. All texts are products of authors who first read many earlier texts; this process of reading is a creative achievement that readers today need to acknowledge. Moreover, these processes of productive and rewriting the tradition happen independently from the intention of the original author (see, e.g., pp. 9-13). Thus ancient versions like Septuagint and Peshitta are by no means only adequate reproductions of the Hebrew Vorlage, but rather are always the work of scribes veiy well acquainted with Scripture. Hence, translations are products of scribal efforts to open the text for a valid understanding in their time and to make the text accessible for a changing religious conscience. After the hermeneutic introduction, Tilly presents a helpful survey of the history of the city of Jerusalem, the second Temple, and the Temple Mount from the Babylonian Conquest (586 B.C.E.) up to the rise of Islam. An overview over the status quaestionis and former scholarship shows that it is necessary to approach the sources anew. Tilly rightly opts against a tendency to harmonize the texts, motifs, and terms, because to speak of a single, coherent, and systematic worldview at the time of the Old Testament or Ancient Judaism is not a historical construction. …
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