Palaeoenvironments and Cultural Sequence of the Florisbad Middle Stone Age Hominid Site, South Africa

Florisbad, an open-air spring site with 7 m of strata, has yielded the type assemblage of Middle Stone Age (MSA) fauna, the cranium of an archaic hominid in 1932 and an extensive sequence of MSA artefacts in the 1980s. The cultural assemblages include an early MSA dated broadly to 279,000±47,000 years, a highly retouched form of MSA at 157,000±21,000 years and a minimally retouched, expedient MSA assemblage from a series of occupation horizons at 121,000±6000 years. The latter represents multiple brief visits to a hunting and butchery site on the edge of an active spring pool, where periodic sedimentation gently buried occupation debris in a near-pristine context. Periods of lower spring discharge are represented by organic horizons as swampy vegetation encroached on the springs, while periods of higher spring discharge created pools. Overall the spring sequence indicates low-energy subaqueous environments similar to lakes, ponds or backwater sites. The sequence is characterized by fine sands, silts and clays responsible for the good archaeological preservation.     

The Actions of Abraham: A Life of Ethical Contradictions

ABSTRACT

Taking my point of departure in questions of ethnogenesis within the regions of Yehud and Idumea in the pre-Hasmonean period, I analyze the interrelationship of the themes of conflict and reconciliation in the composition of Genesis. I pay particular attention to perceptions of Idumea in narrative reiterations which tie the Cain story to the narratives about the destruction of Sodom and the Jacob-Esau conflict story in order to raise the question of whether the narrative strategy reflected in these stories might justify a further analysis of the Jacob and Joseph stories as contributions to a larger mnemonic discourse, bearing a utopian trajectory aimed at a realization of Ezekiel 16's reconciliation between Idumea, Yehud and Samaria.     

Samson: The Only Nazarite in the Hebrew Bible and His Women!

Abstract

Since the publication of Eißfeldt's study in 1935, it has been doubted by some scholars that a Hebrew god named Moloch or Molekh has ever existed. Recently, however, two studies have been published, one by George Heider (1985) and the other by John Day (1989), in which the existence of the god Molekh is defended once again. Especially Day's arguments seem convincing. Nevertheless, considering the Carthaginian archaeological evidence (in 1991 gathered by Shelby Brown), and also considering the ideological bias of the biblical passages concerned, the existence of a separate god of human sacrifice in Israel remains uncertain. By a new analysis of the biblical passages, arguments are given that the god Molekh is an invention from the Persian period in an attempt to conceal that Judahite worship of YHWH in the eighth and seventh century B.C.E. also included child sacrifice.     

A Selection of Books on Zionism and the Land of Israel, 1989

Barnet Litvinoff, ed., Selected Letters of Weizmann, Am Oved and Yad Chaim Weizmann, 463 pp.

Meir Miber‐Maiberg, In the Shadow of the Citadel: The Stand of Safed, Milo Publishers, 379 pp.

Eliahu Eilat, Through the Mists of Time: Memoirs, Yad Yitzhak Ben‐Zvi, Jerusalem, 233 pp.

Hagit Lavsky, ed., Jerusalem in Zionist Consciousness and Deed, Shazar Center and the Center for the Study of Zionism and the Yishuv, 464 pp.

Twenty Years in Jerusalem — 1967–1987, a collection of articles edited by Professor Joshua Prawer and Ora Achimeir, Defense Ministry Publishing House and the Jerusalem Institute for the Study of Israel, 267 pp.     

Scientific strategists in the period of mamlakhtiyut: Interaction between the academic community and political power centers

In the first decades of the State of Israel an elitist group of scientists and scholars from academic institutions organized itself into a powerful status group. Its members participated in the establishment and development of programs and processes that had a significant impact on Israeli society. The power of this group (which we term “scientific strategists”) derived from personal and institutional cooperation between its members and leading political figures who had a strong influence on its agenda. This interaction was based on mutual trust and loyalty and contributed to establishing the infrastructure for the main political tradition at that time – mamlakhtiyut (the centrality of state interests). The article examines the activities of the scientific strategists, their ability to participate in government institutions without forfeiting their academic bases, and the ways in which political leaders promoted their symbolic status, financially supported their scientific activity, and endowed them with rewards and public recognition.     

The Maronite Leadership’s Approach toward Syria, 1970–2011: Between Integration,Separation, and Pragmatism

The Maronite–Syria relationship is troublesome, and one can say that the two sides are diametrical opposites. The Maronites, in general, represent the aspiration for an independent Lebanon, while Syria considers Lebanon a part of “Greater Syria” and aspires to annex the Lebanese territories. The Maronite community has consistently resisted these aspirations. However, the Maronite community is not a coherent one, which is reflected in its approach toward Syria. In fact, the Maronite leadership has adopted three different approaches toward Syria: an integrative one that aspires to full cooperation with Syria; a separatist one that strongly considers Lebanon and Syria to be separate states; and a pragmatist one that adheres to intimate or unfriendly ties according to local Lebanese interests. This article introduces the three Maronite approaches and claims that one cannot disassociate these approaches, especially the pragmatist one, from the Syrian policy toward Lebanon, which includes changing alliances according to Syria’s political interests. Moreover, the article suggests that these approaches will remain in place regardless of which Maronite leader supports each one and regardless of who will rule in Syria.     

Hosea: a Schizophrenic Prophet

ABSTRACT

In this literary analysis of Jer 13,1-11, various suggestions are discussed in regard to the intention of the author, the peculiarity of God’s commands in the story, the identification of Perath, the choice for a linen gir-dle, the relation between the narrative part and the prophecies at the end of the passage, the symbolic meaning of the river Euphrates, and the hidden meaning of the text as a whole. Discarding existing less probable interpreta-tions, the author offers a new reading of the text and clarifies its place within the book of Jeremiah as a literary composition.