The third volume of Torah from Alexandria sets on display how Philo interpreted the role of the Temple, offerings, festivals, dietary practices, marital laws, and laws of purity. While Philo always remains firmly committed to the importance of the actual religious act, he consistently derives ethical lessons from these ritual practices, thus putting him alongside the great Jewish philosophers of history. Reading Philo alongside Rabbinic wisdom, Greek philosophy, Patristic writers, as well as Medieval and modern authors, breathes new life into the complexities of Leviticus and reinstates Philo's importance as a biblical exegete.Reclaiming Philo as a Jewish exegete puts him in company with the great luminaries of Jewish history-a position that Philo richly deserves. Philo remains as one of Jewish history's most articulate spokespersons for ethical monotheism. Rabbi Michael Leo Samuel has meticulously culled from all of Philo's exegetical comments, and arranged them according to the biblical verses. He provides extensive parallels from rabbinic literature, Greek philosophy, and Christian theology, to present Philo's writing in the context of his time, while also demonstrating Philo's unique method of interpretation.
Philo of Alexandria (20 BCE.--50 CE.) stood at the crossroads of ancient history. Philo was the first pioneer to integrate Judaic thought with the Stoic, Platonic, and Pythagorean philosophical traditions. This Alexandrian Jewish philosopher assembled the very first philosophical, ethical, psychological, exegetical, and theological commentary on the Torah. As his community’s most prestigious Jewish leader, he defended Alexandrian Jews from the attacks of anti-Semites, and met with the capricious Roman Emperor Caligula, calling upon him to respect the ethical monotheistic beliefs of the Jewish people. As with Josephus, Philo bears witness to the world’s first protomodern and intellectual Jewish community of Alexandria, the cultural center of Late Antiquity. Reclaiming Philo as a Jewish exegete puts him in company with other great luminaries of Jewish history. Rabbi Michael Leo Samuel has meticulously culled from all of Philo’s exegetical remarks, arranging them according to the biblical verses. He provides extensive parallels from the corpus of rabbinical literature, Greek philosophy, and Christian theology in presenting how Philo impacted the great minds of Late Antiquity and beyond. I do see the value of having Philo’s comments on the Pentateuch accessible in this form…all this is done to make Philo speak to a contemporary reading audience. Torrey Seland, Ph.D. Review of Biblical Literature Rabbi Samuel has done an outstanding service to Philo and to modern readers. In Rediscovering Philo of Alexandria: A First Century Jewish Commentator, Philo’s ancient Torah commentary becomes readable and meaningful, exciting and contemporary Rabbi Ari Kahn, Bar Ilan University, Author of Echoes of Eden Philo of Alexandria was the most prolific writer of Hellenistic Judaism in the early first century. Yet, his works have often remained unknown, unread, inaccessible or obscure to many Jewish and Christian readers. Rabbi Samuel’s new series, Philo of Alexandria: A First Century Jewish Commentator “cuts to the chase” by conveying the thinking of Philo in a relevant, down-to-earth manner that both scholar and layperson can easily grasp and appreciate. Enhanced by an abundance of cross-references and scholarly notes, this commentary provides new insight and angles of a theological conversation useful to anyone intrigued by this first-century Jewish thinker and exegete. Dr. Marvin Wilson, Gordon College, Author of Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal “This is an excellent introduction into the thinking of a significant philosopher… Rabbi Samuel offers readers a biography of Philo and explains, with notes, what Philo is saying, thereby making his book not only very informative but very readable” Rabbi Israel Drazin, Author of Onkelos on the Torah: Understanding the Biblical Text
"Philo is one of the great thinkers of the ancient world, yet he no longer remains enigmatic to biblical interpreters. I enthusiastically recommend Rediscovering Philo of Alexandria." Dr. Marvin Wilson, Professor of Biblical and Theological Studies Gordon College, Wenham, MA "Philo proves to be a staunch supporter of the classical approach to biblical characters, immediately and unequivocally defending them and dispelling any possible negative interpretation of their behavior. In situations where such 'mainstream' commentaries as Nachmanides or Rabbi S.R. Hirsch find fault in the behavior of the matriarchs or patriarchs, Philo is quick to defend; in fact, there are many instances in which he inserts a virtuous spin on seemingly neutral situations...Rabbi Leo Samuel has done an outstanding service, both to Philo and to modern readers. In Rediscovering Philo of Alexandria, Philo’s ancient Torah commentary becomes readable and meaningful, exciting and contemporary. I look forward to future volumes..." Rabbi Ari D. Kahn, Echoes of Eden on the Pentateuch The intellectual fecundity of Philo's era was remarkable. He lived at one of the most creative periods of Western Civilization, as two of the greatest traditions--Semitic and Greek--were continuing to winnow the useful insights of their counterpart's teachings, while they refined their own modes of thoughts and religious expression. Philo became Hellenistic Judaism's greatest philosopher and was the first ancient Judaic thinker to compose a commentary on the Torah. His style of interpretation included the exegetical, legal, linguistic, proto-midrashic, and theological strands of 1st century Jewish thought. Reading Rediscovering Philo of Alexandria offers the reader a glimpse into the unknown world of 1st Hellenistic Judaism, which in many ways resembled the Western world we now inhabit. Michael Leo Samuel has meticulously culled from all of Philo’s exegetical remarks, arranging them according to the biblical verses. He provides extensive parallels from the corpus of rabbinical literature, Greek philosophy, and Christian theology in presenting how Philo impacted the great minds of Late Antiquity and beyond. Keywords: Books , Religion & Spirituality , Judaism , Sacred Writings , Torah Bible Study & Reference, Commentaries, Old Testament, Mystical Torah, Middle Platonism, Hellenistic Jewish Philosophy
Philo of Alexandria), also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt. Philo used philosophical allegory to harmonize Jewish scripture, mainly the Torah, with Greek philosophy. His method followed the practices of both Jewish exegesis and Stoic philosophy. His allegorical exegesis was important for several Christian Church Fathers, but he has barely any reception history within Rabbinic Judaism. He believed that literal interpretations of the Hebrew Bible would stifle humanity's perception of a God too complex and marvelous to be understood in literal human terms. Some scholars hold that his concept of the Logos as God's creative principle influenced early Christology. Other scholars deny direct influence but say that Philo and Early Christianity borrow from a common source. The only event in Philo's life that can be decisively dated is his participation in the embassy to Rome in 40 CE. He represented the Alexandrian Jews in a delegation to Roman Emperor Caligula following civil strife between the Alexandrian Jewish and Greek communities. The story of this event, and a few other biographical details, are found in Josephus and in Philo's own works, especially in Legatio ad Gaium (Embassy to Gaius) of which only two of the original five volumes survive. Odin's Library Classics is dedicated to bringing the world the best of humankind's literature from throughout the ages. Carefully selected, each work is unabridged from classic works of fiction, nonfiction, poetry, or drama.
As a knowledgeable contemporary of the later Second Temple, Philo of Alexandria's approach to worship and his view of the essence of Jewish worship are of particular interest to the study of that period. Jutta Leonhardt discusses his views on the Jewish festivals, especially the Sabbath, on prayer, psalms, hymns, praise and thanksgiving, and on Temple offerings, sacrifices and purification rites. These aspects are presented with their parallels in Jewish and pagan traditions and in Greek and Hellenistic philosophy. Jewish worship in Philo has never been studied as a coherent whole before. Only individual aspects of worship, such as prayer of petition, or thanksgiving, or Philo has been used in studies on Second Temple Judaism as a quarry for general examples of acts of worship.Philo accepted and participated in Jewish worship, and even knew about details of various Jewish traditions of his time. His writings, however, do not refer to them directly and cannot easily be used to reconstruct Jewish rituals of his time. His main aim is to discuss the rites as collected in the Mosaic Torah, since these are binding for all Jews. These laws are frequently presented using the terminology of pagan cults and interpreted with recourse to Greek philosophy. In this philosophical description of actual rites there are parallels to Plato's references to religion in the ideal state in the Nomoi. Philo presents Judaism as the ultimate Hellenistic cult, which combines the various aspects of the different pagan cults in a sublime and perfect form to represent mankind and the universe in the worship of the one God who created the world.
An ancient Roman history text, translated by Charles Yonge, and written by the Greek philosopher Philo of Alexandria. The Embassy to Gaius was a meeting between Gaius Caligula, the then Roman Emperor, and a large contingent of Jews. They wished to overturn Gaius' plans to have a huge statue of Zeus installed in the temple. Gaius' hatred of the Jews is legendary. This book is important because it helps to understand the relations between Jews and Romans in the first century A.D.
Systematically reading Jewish exegesis in light of Homeric scholarship, this book argues that more than 2000 years ago Alexandrian Jews developed critical and literary methods of Bible interpretation which are still extremely relevant today. Maren R. Niehoff provides a detailed analysis of Alexandrian Bible interpretation, from the second century BCE through newly discovered fragments to the exegetical work done by Philo. Niehoff shows that Alexandrian Jews responded in a great variety of ways to the Homeric scholarship developed at the Museum. Some Jewish scholars used the methods of their Greek colleagues to investigate whether their Scripture contained myths shared by other nations, while others insisted that significant differences existed between Judaism and other cultures. This book is vital for any student of ancient Judaism, early Christianity and Hellenistic culture.
Philo of Alexandria (20 BCE.--50 CE.) stood at the crossroads of ancient history. Philo was the first pioneer to integrate Judaic thought with the Stoic, Platonic, and Pythagorean philosophical traditions. This Alexandrian Jewish philosopher assembled the very first philosophical, ethical, psychological, exegetical, and theological commentary on the Torah. As his community’s most prestigious Jewish leader, he defended Alexandrian Jews from the attacks of anti-Semites, and met with the capricious Roman Emperor Caligula, calling upon him to respect the ethical monotheistic beliefs of the Jewish people. As with Josephus, Philo bears witness to the world’s first protomodern and intellectual Jewish community of Alexandria, the cultural center of Late Antiquity. Reclaiming Philo as a Jewish exegete puts him in company with other great luminaries of Jewish history. Rabbi Michael Leo Samuel has meticulously culled from all of Philo’s exegetical remarks, arranging them according to the biblical verses. He provides extensive parallels from the corpus of rabbinical literature, Greek philosophy, and Christian theology in presenting how Philo impacted the great minds of Late Antiquity and beyond. Keywords: Torah Commentary, Jewish Philosophy, Ancient Jewish Thought, 1st Century Judaism, Hellenism and Judaism, Alexandria, Philo of Alexandria, Rabbi, Samuel, Philo
Ancient evidence reveals that the earliest, written translation of the Bible in Greek was completed in Alexandria in 281 BCE, probably by seventy-one scholars, invited especially from Judaea by Ptolemy II. The work was organised by Demetrius of Phalerum, the trusted librarian of Ptolemy II, and the translation was made despite Jewish opposition and the project's high cost. Ptolemy wanted the translation to increase his famous library, to attract scholars to Alexandria and to start his reign with an impressive event. The date of the translation, early in the reign of Ptolemy II, shows that the library was built by Ptolemy Lagus, and that Demetrius of Phalerum was first placed in charge.
This book explores two kinds of universalist thought that circulated among Jews in the Greco-Roman world. The first, which is founded on the idea that all people may worship the One True God in an engaged and sustained manner, originates in biblical prophetic literature. The second, which underscores a common ethic that all people share, arose in the second century bce. This study offers one definition of Jewish universalism that applies to both of these types of universalist thought: universalist literature presumes that all people, regardless of religion and ethnicity, have access to a relationship with the Israelite God and the benefits promised to those loyal to this God, without demanding that they participate in the Israelite community as a Jew. This book opens with an exploration of four types of relationships between Israelites and non-Israelites in biblical prophetic literature: Israel as Subjugators, Israel as Standard-Bearers, Naturalized Nations, and Universalized Worship. In all of these relationships, the foreign nations will acknowledge the One True God, but it is only the Universalized Worship model that offers a truly universalist vision of the end-time. The second section of this book examines how these four relationship models are expressed in Second Temple literature, and the third section studies late Second Temple texts that employ a second kind of universalist thought that emphasizes ethical behavior. This book closes with the suggestion that Ethical Universalist ideas expressed in late Second Temple texts reflect exposure to Stoic thinkers who were developing universalist ideas in the second century BCE.
