Chapter 3. “Batiy,” or Full of Babylonian Intermezzo: the author’s and historian’s superchka What about the lad? Maybe there was no boy at all? A. M. Gorky. The life of Klim Samghin Through Greco-Palestine, Hoisting the scimitar in incense, Robust the Hajj to Ukraine Pope Batu Khan. folk

Polonennya of Babylon (גָּלוּת בָּבֶל, Galut Bavel), the forced resettlement by Nebuchadnezzar of the II significant part of the population of the Kingdom of Judah to Babylonia (where there were already lands stolen in the 8th century BC by the Assyrians on villages of the Kingdom of Israel, see Full of Assyria); This is a historical idea that became a turning point in the development of Jewish religious-national knowledge.

Full of Babylonian - the collected title of the series: the expulsion of the population of Judea into the reign of Nebuchadnezzar; These expulsions lasted for 16 years (598-582 BC) and were punitive attacks against the rebellion of Judea.

At 610 rub. BC That is, the Babylonian armies, who acted in harmony with the Medes, captured the remaining Assyrian stronghold - Charani. At 609 rub. BC e. Egyptian pharaoh Necho, who feared the power of Babylon, came to the aid of the Assyrians. On the way to Mesopotamia, he invaded Judea, which was formed from Assyria in 627. BC e. Test of the Jewish king Joshua X The invasion of the Egyptian army ended in failure, and the king himself was mortally wounded. Turning around after victory over the Babylonians, Necho overthrew his son Joshua from the throne X y, ii X Oahaz, and calling for the throne of his elder brother II X oyakima (Іоакима). However, already at 605 rubles. BC e. the Babylonians took revenge by inflicting a heavy defeat on the Egyptian armies at Carchemish in Southern Syria (II Ts. 24: 7; Er. 46: 2); After retracing the Egyptians, Nebuchadnezzar found Syria and Judea. At 601 r. BC e. the Babylonian army was defeated at the Egyptian cordon, which prompted II X those who were inspired by the support of the Egyptians, surrendered to Babylon. At 598/97 rub. BC f. Nebuchadnezzar invaded Judea; having panicked at this hour in Judea sin II X oyakima, II X Oyakhin (Ієhonіya), having recognized the operation of the Marni, opened the gates of Jerusalem before the Babylonians. Judea was punished by massive forced resettlement; Among those sent to Babylonia there was a king with his homeland and retinue, as well as the prophet Jehezkel, who became one of the spiritual leaders of the Vignanians.

After the exit of the Babylonians, who placed Uncle II on the throne of Judah X Oyakhina, Mattaniyu, who accepted the name of Tsidkiya X At the court, divisions emerged between supporters of the Egyptian orientation, who called for a new uprising, and supporters of preserving the status quo; In the middle of the rest there was the prophet Jeremiah, who was afraid that the new rebellion would lead to complete impoverishment of the kingdom of Judah. The pro-Egyptian party supported the military successes of Pharaoh Psammetichus II in 591 r. BC e., took the mountain: 588 r. BC e. Tsidkiya X The clav had an alliance with Egypt and rebelled against Babylonia. Nebuchadnezzar set out on a punitive expedition; When he was close, the Egyptian forces collapsed to the aid of Judea, however, when Nebuchadnezzar turned back and headed straight to the Egyptian cordon, the Egyptians entered. After the courtyard tax, Jerusalem was taken over (586 rubles BC), Tsidkiya X there were clusters and after that, as on his eyes there were losses of his blue, blindings and departures to Babylonia. The temple was built, the temple began to be brought to Babylonia, the kingdom of Judah ceased to exist, and a significant part of its population that was lost was stolen to Babylonia.

The appearance of the Persian armies under the escort of King Cyrus from the cordons of Babylon (539 BC) gave the Vignanians hope for a reconciliation. This hope came true, if Cyrus, without fighting, conquered Babylon, having seen 538 rubles on the cob. BC e. a decree that allowed the Vignanians to return to Judea and rebuild the Jerusalem temple. The decree is written in the book of Ezri in two text versions - in Hebrew (1: 2-3; part II Chron. 36:23) and in Aramaic (6: 3-5); In the remaining version, the size of the revived Temple is established and orders are placed on the payment of expenses for living expenses and on the return of the temple foundation buried by Nebuchadnezzar. The decree of Cyrus (whom the Vignanians accepted as a warrior sent by God) exclaimed in a celestial manner, with clear expressions in the prophecies of Second Isaiah (Division of Isaiah), which ended with the Vignanians turning to Fatherlandism - shivat Zion (`turning in Zion). The Jews were one people who were kidnapped by the Assyrians and Babylonians and turned to their fatherland. The first group at the warehouse of several thousand people left Babylon around Sheshbazzar already in 538 r. BC e. (Div. Zrubavel); others followed her (div. Ezra, Nehemiah). Those who lost land power in Judea or took root in Babylon were the most important losers. The stench laid the beginning of the Babylonian diaspora.

Completely Babylonian formed a deep nationalist and isolationist concept, which was reflected in the sharp differentiation between the turned out to be Vignanians and the exiled Jewish populations in Eretz-Israel, Significantly mixed with the Samaritans. Ezra began an irreconcilable struggle against mixed lovers, which was in accordance with the concept established by Second Isaiah and Zechariah. Obviously, Ezri is approaching the changes that the Jews experienced during the period of the Babylonian era. As has already been stated, the Vignanians not only did not fall under the influx of pagan polytheism, but, instead, managed to live out the polytheistic influx that manifested itself in their midst until it was completely Babylonian. During the hour of exile, a spiritual-national unity was formed, so that the Jews were able to save themselves in the diaspora in the form of a national-religious minority stretching 2.5 thousand years.

KEE, volume: 6.
K.: 536-542.
Seen: one thousand nine hundred and ninety two.

It seemed that after the destruction of Jerusalem, Judah would suffer the same share as the ten tribes of Israel after the destruction of Samaria, and that very reason that resurrected Israel through history, rose I am moving from obscurity to the stage of one of the most powerful factors in world history. Due to the greater distance from Assyria, the inaccessibility of Jerusalem and the invasion of ancient nomads into Assyria, the fall of Jerusalem occurred 135 years after the ruin of Samaria.

That is why the Jews succumbed to four generations earlier, at least ten Israeli tribes, to all these influxes, which, as we have determined, bring national fanaticism to a high level of tension. And already, for one reason or another, the Jews were destroyed by the expulsed people, who were influenced by incomparably stronger national feelings than their ancient brothers. It was also directly to blame for the actions and the situation that the Judaizers were recruiting top ranks from the population of one great place adjacent to a new territory, since the Kingdom of Egypt was a conglomerate of ten tribes, loosely connected with each other. Judea was a more compact and gurgated mass than Israel.

The unimportant Jews and the Jews would certainly have lost their nationality, if they had been deprived of the expulsion for so long, like ten tribes to Israel. Departures to a foreign land can be considered as part of your father’s religion and thus take root in a new place. Vignannia can be enforced in a new national sense. But even in the children of such Vignanians, who were born in the Vignanian, who grew up in new minds, who know the fatherly spirit of their fathers only from birth, nationally they may feel more intense in this situation, since and here we are hungry for wrongdoing or for trashing the affairs of others. Just as the middle way doesn’t stand out to them, because it doesn’t isolate them in a violent way, like a disrespectful nation, depending on the decision of the population, if it doesn’t oppress them and doesn’t re-examine them, then it’s third Generations of women remember their national traditions.

Iuda, resettled in the Assyrian I Vavilonia, was excreting in Porivnyano Craspreevikh, I have stoned, ymovirno, we had been wearing their National Feature Babilonyans, the yakby stuck was shed in more and more. But very soon after the destruction of Jerusalem, the empire of the conquerors itself began to collapse, and the Vignanians began to entertain hopes of their fathers returning to the country. Not two generations had passed before this hope was lost and the Jews could turn from Babylon to Jerusalem. On the right, only a few people calmed down for a long time because the people pressed against Mesopotamia overnight and put an end to the Assyrian monarchy. The strongest among them were the Persian nomads. The Persies quickly put an end to both the decline of the Assyrian panvania, the Medes and the Babylonians, and restored the Assyrian-Babylonian monarchy, but on an incomprehensibly larger scale, as the stinks reached the point of ї Egypt and Asia Minor. In addition, the Persians created an army and an administration that could first create a solid basis for the secular monarchy, maintain its social ties and establish a permanent peace between them.

The struggles of Babylon are not the least important to keep in mind even more in the midst of their struggles and the resettlement of Jews there and not to let them go to Fatherland. In 538 r Babylon was captured by the Persians, who did not find a foothold - the greatest advertisement of his weakness, and even through the river the Persian king Cyrus allowed the Jews to turn to Fatherlandism. It is full of less than 50 rocks. And, unimportant at this point, they came to such a world of living with new minds that only a part of them quickly became permitted, and a small number of them were lost in Babylon, where they felt better for themselves. Therefore, one can hardly doubt that Judaism would have come to an end completely if Jerusalem had immediately taken over Samaria, as if 180, not 50, years had passed between its ruin and the conquest of Babylon by the Persians.

But, despite the absolute integrity of the Babylonian population of Jews, it brought about profound changes in Judaism, it developed and changed a number of developments and beginnings that had already arisen in the minds of Judea, and added its own forms to its final form, in which the judiciary was now staged .

It continued to exist in exile as a nation, aka a nation without villagers, as a nation that consists of city dwellers inclusive. This is one of the most important aspects of Judaism, and this explains, as I already stated in 1890, the essence of “racial peculiarities”, which in essence represent nothing more than the peculiarities of the city dwellers, brought to the highest level as a result of a difficult life in places and the presence of a fresh tide from the middle of the village. The full return to Fatherlandism, as we all hope, has not brought about all the German changes.

Ale Judaism has now become not only a nation city ​​dwellers, ale and nation traders. Commercialism in Judea was little excused; it served only to satisfy the simple needs of the domestic ruler. In Babylonia, where craftsmanship was highly apologised, Jewish artisans could not achieve success. The military career and government service were closed for the Jews as a result of the loss of political independence. What other trade could the townsfolk engage in, and even trade?

Since she played a great role in Palestine, she who was driven out became the main industry of the Jews.

And at the same time, along with trade, the intellectual wisdom of the Jews, a taste for mathematical combinations, and an appreciation for speculative and abstract thought, also developed. At the same time, national grief gave the mind more noble objects for thought, but no particular benefit. In foreign countries, members of the same and the same nations came closer together much more closely than in Fatherlandism: it seems that the mutual connection in relation to foreign nations becomes stronger than weaker in I feel like my skin is on edge, the more insecurity threatens my skin. Socially, the ethical pathos became more intense, and the stench stimulated the Jewish mind to deep thoughts about the causes of the misfortune that befell the nation, and about the ways in which it would be possible to be born again.

At the same time, the Jewish thought was bound to give up a strong posture, and with the influx of completely new minds, it could not help but be impressed by the greatness of the million-dollar place, the world's wealth of Babylon, its old culture, its science and philosophy. In exactly the same way, just as the very stay in Babylon on the Seine in the first half of the 19th century had a beneficial effect on German thinkers and called to life their beauty and great creation, so did the stay in Babylon on the Euphrates in the past oh century BC it is not less beneficial to raise to Jews from Jerusalem and in the supernatural world to expand their horizons.

True, for the reasons we have identified, like all similar trading centers that lay silent on the shores of the Mediterranean Sea, and in the depths of the mainland, in Babylon, science was closely linked with religion. Therefore, in Judaism, all new and powerful enemies showed their strength in the religious fringe. And indeed, in the action of religion, it was more to blame for it to come to the fore, so that after the loss of political independence, the corrupt national cult, having lost a single link, streams and unites the nation , and the servants of its cult - a single central authority, which preserved authority for everything nation. The ousted political organization, the family tradition, has lost its new strength. Alas, tribal particularism failed to create a moment that could bind the nation. The savings and order of the nation were now reflected in religion, and the priests now had the role of leaders of the nation.

The Jewish priests adopted from the Babylonian victims not only their traditions, but also their religious views. A whole series of biblical legends have a Babylonian theme: about the creation of the world, about paradise, about the Fall, about the Babylonian story, about the flood. Suvora's holy day on Saturday also brought his cob from Babylonia. Only a few people began to assume special significance.

“The meaning that Ezekiel gives to the holiness of the Sabbath is a completely new phenomenon. The Holy Prophet never again emphasizes at this level the need to keep the Sabbath strictly holy. Vershy 19 and in. In the seventeenth chapter of the Book of Jeremiah, present a later insertion,” as Stade respected.

However, after the return from expulsion, in the fifth century, until the end of Saturday, the restoration was faced with the greatest difficulties, “since he was too much in tune with the old names.”

It is also known, although it cannot be concluded completely, that the Jewish clergy found in the great Babylonian priesthood not only popular legends and rituals, but also a more advanced, spiritually intelligent deity.

The Jewish concept of God has long lost its primitiveness. Regardless of all the efforts spent by the older voters and editors of the old publications in order to remove all the excesses of paganism from them, yet in the days that came to us, the editors preserved numerous traces of the old pagan views.

Just remember the story about Yakov. His god not only helps him in various dubious matters, but also starts a single combat with him, in which a person overcomes God:

“And every man fought against him until the dawn appeared; And, having realized that it would not hold him back, and touching the corner of his stitch, and damaging the corner of Jacob’s stitch, as he fought with Him. I said: Let me go, for the dawn has come. Yakov said: I won’t let You in unless you bless me. And having said before: How is yours? Vin said: Yakov. And saying: from now on you will not be Jacob, but Israel, because you are fighting with God, and having pressed. Having asked Yakov and said: Tell your name. And he said: what do you feed on about My Name? I blessed him there. I called Yakov by the name of that place: Penuil; for when I said, I looked up to God with my face, and my soul was preserved” (But. 32: 24-31).

Oh, the great one, with whom Yakov could fight and from whom he wrested the blessed one, God, from the struggles of mankind. This is absolutely how the gods fight people in the Iliad. If Diomedes manages to injure Ares, then Athena Palladius will seek help. And Yakov copes with his god without the help of any other god.

Just as among the Israelis there are even more obvious manifestations of deity, then among their circles of cultural peoples, the priests, at least in their secret endeavors, have reached the point of monotheism.

The expression of knowledge among the Egyptians is especially clear.

It is no longer possible for us to go through and trace in chronological order all the numerical phases in which the development of thought among the Egyptians took place. For now we can create only a few ancestors, which, according to their solemn devotion, Horus and Ra, son and father, are absolutely identical to what God creates for himself from his mother, the goddess of the sky, who remains the offspring of herself, the creator of one eternal god. It is clear and obvious from all of its inheritances that it is only the beginning of a new empire (after the expulsion of the Hyksos in the fifteenth century), but its beginnings can be traced back to ancient times. The end of the sixth dynasty (about 2500 rubles), and the main provisions of the yog were accepted The form was completed already in the middle empire (about 2000 rubles).

“The final point of the new wedding is Anu, the place of Sontsia (Heliopolis)” (Meyer).

It is true that the happiness was lost to those same hopes, but once it was taken away by practical stagnation. This happened even before the invasion of the Jews into Canaan, under Amenhotep IV, in the fourteenth century BC. Obviously, this pharaoh, having entered into a conflict with the priest, the wealth and flow of which seemed unsafe. In order to fight against them, having stagnated in practice, their secret belief, the cult of a single god and baked by re-examining all other gods, which in action led to the confiscation of the colossal wealth of the area our priestly colleges.

The details of this struggle between the monarchy and the priesthood are unknown to us. It lasted for a long time, and only a hundred years after Amenhotep IV, the priesthood regained its strength and re-introduced the old cult of the gods.

These facts show to what extent monotheistic views in the secret priestly beginnings of the cultural centers of the Ancient Gathering were already dispelled. We cannot even imagine that the Babylonian victims stood up against the Egyptian ones, with whose stench they successfully emanated from all mysticisms and sciences. Professor Jeremias also speaks of “adopted monotheism” in Babylon. Marduk, the creator of heaven and earth, was also the bearer of all the gods, who “grazed like sheep,” and the various deities were only special forms of manifestation of the one god. What is said in one Babylonian text about the massacre of the gods: “Ninib: Marduk was strong. Nergal: Marduk war. Bel: Marduk is right. Naboo: Marduk trade. Sin Marduk: Light of the night. Samas: Marduk of justice. Addu: I will finish Marduk."

Just at that time, when the Jews lived in Babylon, according to Winkler, “a kind of monotheism arises, which is very similar to the pharaonic cult of the son, Amenophis IV (Amenhotep). At least in Pidisi, to climb to an hour to Padіnn Babylon, - in the everyday viddovyna zai to the cult of the cult of Mysyats in Babyloni - the god Mysyats Vistypa in the Roli, Yak God Sonzi in the cult of amenofis IV. ”

However, the Egyptian and Babylonian priestly colleges were heavily focused on attracting their monotheistic views to the people, since all their contributions and wealth were based on the traditional polytheistic cult, then the priesthood of the Jerusalem union fetish, the ark, was in a completely different form.

From the time of the ruin of Samaria and the ancient kingdom of Israel, the importance of Jerusalem, even before the ruin of Nebuchadnezzar, grew to a very strong level. Jerusalem having become the one great place of the Israeli nationality, the former rural district in the villages adjacent to it will be even insignificant. The significance of the allied fetish, which had been even greater since ancient times - perhaps even before David - in Israel and especially in Judea, has now grown even less, and now darkening other sanctuaries of the people, just like Jerusalem has now darkened all other localities of Judea . In parallel with this, there was also an increase in the importance of the priests’ fetish in comparison with other priests. Vono couldn't help but panic. A struggle flared up between rural and metropolitan priests, which ended with the Jerusalem fetish - perhaps even before being driven out - gaining a monopoly. Let us compare the story with Deuteronomy, the Book of the Law, as one priest knew nothing at the temple in 621. She received a divine command to destroy all the altars in Jerusalem, and King Joseph, exactly as he commanded:

“And having deprived them of the sacrifices that the kings of Judaism supplied them to create chicken on the heights in the places of Judaism and in the outskirts of Jerusalem, - and that they burned incense to Baal, the sun, and the month, and the susir” yam, and for all heavenly powers... I having driven all the priests away from the places of the Jews, and desecrated the high places, on which incense, leading from the Gevi to Be'er Shevi... And also the altar, which in Beth-Eli, the high place, was vashtovan, having destroyed the Biv Yeroboam, which introduced sin, - also he destroyed that altar and its height, and burned that height and reduced it to powder” (2 Kings 23: 5, 8, 15).

Not only the altars of foreign gods, but also the altars of Yahweh himself, whose ancient gods were found, were in such a manner of destruction and destitution.

It is also possible that this whole discourse, like other biblical reports, is only a small part of the post-full era, trying to justify the ideas that have become small after returning from the full, depicting them as repetitions of the old ones, creating historical precedents for them, or inflating them. In every case, we can accept that even before the expulsion between the Jerusalem and provincial priests there was a supernity, which sometimes led to the closure of insignificant competitors - the sanctuaries. With the influx of Babylonian philosophy, on one side, national grief - from the other, and then, perhaps, the Persian religion, which may have begun to develop at the same time as the Judaic one, in the same direction as it, flowing into her and herself giving in to the influx, - under the influx of everyone These factors were blamed already in Jerusalem on the desire of the priesthood to consolidate the monopoly of their fetish directly from the ethical monotheism, for which Yahweh no longer has only the guilty god of one Israel, but one god of the All-World, the special goodness , the core of all spiritual and moral life.

When the Jews again turned completely to Fatherlandism, to Jerusalem, the religion of their people developed and spiritualized, so that gross manifestations and cult-like cults among the Jewish villagers were to blame for them. irritating hostility, like pagan filth. And if they didn’t realize it, now the priests and leaders of Jerusalem could put an end to competing provincial cults and thus establish a monopoly of the Jerusalem clergy.

This is how Jewish monotheism came to be. Like the monotheism of Platonic philosophy, it is of an ethical nature. But, contrary to the Greeks, in the Jewish new concept of God it was not due to religion, it was not a class, but it was the position of the priesthood. And the one god did not appear as a god who stood above the light of the old gods, but, nevertheless, the whole old company of gods was reduced to one omnipotent and for the locals of Jerusalem the closest god, to the old military, absolutely unethical, nation to the almighty god Yahweh.

This situation introduced a number of sharp changes into the Jewish religion. As an ethical god, Yahweh is the god of all humanity, since good and evil represent absolute concepts that nevertheless have the same meaning for all people. I as an ethical god, as a separate moral idea, an omnipresent god, as morality itself is omnipresent. But for Babylonian Judaism, religion, the cult of Yahweh, was also a vital national link, and the possibility of renewed national independence was inextricably linked with the modernization of Rusalim. The hallmark of the entire Jewish nation became the temple in Jerusalem, and then its support. And the priests of whose temple became at the same time the greatest national power of the Jews, and they were most concentrated in preserving the monopoly of the cult of this temple. In such a way, with the philosophical abstraction of a single omnipresent god, who required not sacrifices, but a pure heart and a sinless life, the very chimerical rank was inspired by primitive fetishism, whose god localizes and in the singing point, in a single place, it was possible, with the help of various offerings The most successful one will get involved with the new one. The Jerusalem Temple was deprived of the exclusive residence of Yahweh. There, having destroyed every pious Jew, there was the direction of all his destruction.

No less surprising was the fact that God, who, as a source of moral benefits, was harmful to all people, having become the god of all people, was nevertheless deprived of the Jewish national god.

They were trying to get away with this: it is true that God is the God of all people, and all people are nevertheless guilty of loving and misbehaving with him, and the Jews are one people who have formed, in order to confess his love and mischief, which is and having revealed all his greatness, Thus, as the pagans, they deprived the dark of the unknown. In the fullness itself, in the era of deep humiliation and finally, this proud self-exaltation will arise above the siege of humanity. First Israel was the same people as all others, and Yahweh was the same god as other, perhaps stronger, lower gods - as in the early days their nations gained superiority over others - but not one true god, like Israel people, who are the only ones who know the truth. Wellhausen writes:

“The God of Israel was not omnipotent, not the most powerful among other gods. He stood in charge of them and is obliged to fight with them; Chemosh, Dagon, and Hadad were the same gods as Vin, although they were less powerful, and not less effective, than Vin himself. “To these that Kemosh, your god, will give you into slaughter, you will be volod,” like Ief-fai susidam, who buried the cordon, “and to all those that our God, Yahweh, has conquered for us, we will volodize.”

“I am the Lord, this is My name, and I will not give to others My glory, My praise to the gods.” “Sing the Lord’s new song, praise to Him at the ends of the earth, the sound of the sea, and everything that is in it, the islands and their meshes. Let them cry loudly from the desert and the places where Kedar lives, let them sing from the rocks of the village, let them shout from the top of the mountain. Thus give glory to the Lord, and proclaim His praise in the islands” (Isa. 42: 8, 10-12).

There is no language here about the border between Palestine and Jerusalem. The same author puts into the mouth of Yahweh and the coming words:

“And you, O Israel, My servant Jacob, whom I chose for you, daughter of Abraham, My friend, you whom I took from the ends of the earth and called to you from the outskirts of it, and said to you: “You are My servant, I Having chosen for you, I will not leave you": Do not fight, for I am with you; Don’t worry about them, for I am your God..." You will joke about them, and you will not know who is yours against you; they will fight against you like nothing, absolutely nothing; for I am the Lord your God; I urge you to speak before you: “Don’t be afraid, I will help you.” ... “I was the first to say to Zion: “Here you go!” and gave Jerusalem a blessing” (Is. 41: 8-10, 12, 13, 27).

These, of course, are wonderful rubbish, but the stench was generated by the inhabitants themselves, the stench wafted out from the super-pious position of the Jews in Babylon: the stench was thrown there from the world of a new culture, the possible influx of which revolutionized everything the mind, then, as all the minds of their life urged them to fight for old traditions of preserving their national wealth, which they valued so much, at one and the same time. Even the misfortunes of centuries, as their history had condemned them, especially strongly and acutely developed a national feeling in them.

To please the new ethics with the old fetishism, to reconcile the wisdom of life and the philosophy of the all-pervading, which has loved many peoples, the cultural world, the center of which was in Babylon, with the commonality of being a witch to all strangers. Russian people - the axis that now becomes the main task of the thinkers of judiciary. And this reconciliation must have arisen on the soil of religion, which became a decayed faith. It was necessary to convey to him that what is new is not new, but old, that the new truth of strangers, which could not be closed, is neither new nor alien, but represents the old Jewish superscription, which, knowing it, is not burns his nationality in Babylonian there is a mixture of peoples, and, however, it preserves and deletes them.

This task was entirely intended to cultivate the penetration of the mind, to develop the mysticism of the dark and casuist, all the richness that in Judaism itself has reached the greatest thoroughness. But she put a special hand on the entire historical literature of the Jews.

In this case, a process was carried out, repeated often and with other minds. This is perfectly explained by Marx in his further research on the views of the seventeenth century on the natural state. Marx says:

“The single and invigorating thought and fishing that began with Smith and Ricardo lie, to add imagination, to the guesses of the 18th century. This is a robinsonade, but not at all - as cultural historians say - a reaction against the supernatural sophistication and the conversion of natural, natural life to a mildly reasonable one. In the least world does not rely on such naturalism and contrat social Rousseau, who establishes a way of contracting mutual relations and connections between subjects, by their nature independent from one another. Naturalism here is an appearance, and only an aesthetic appearance, created by great and small Robinsons. And in action, rather, is the transfer of that “huge marriage” that was being prepared in the 16th century and in the 18th century, which made gigantic contributions until its maturity. At the COMO of SUSPILAY OREMENT OKOMENA Vistupa VISTILNIM NADS ZVYAZKIV IT, Yaki in the Kolishni Ido Yogo Eagle, the Singing Ludskoy Co -Melod. To the prophets of the 18th century, on the shoulders of whom Smith and Ricardo still stand, whose individual 18th century is a product, on the one hand, of the unfolding of feudal urban forms, and on the other hand, the development of new productive forces that began with the 16th century, - representing There is an ideal, life who can be carried back to the past; This does not seem to be the result of history, but its final point, since it is recognized by them as an individual, similar to nature, similar to their reports about human nature, which is not to be blamed in the course of history, but we feel given by nature itself. This illusion has remained in power until now in every new epic.”

This illusion was also succumbed to by the thinkers who fully and subsequently developed the idea of ​​monotheism and hierocracy in Judaism. This idea was not historical for them, but given from the very beginning; for them it was not “the result of a historical process,” but “the final point of history.” The remainder was interpreted in the same sense and thus more easily succumbed to the process of adaptation to new needs, the more it was a simple verbal transfer, the less it was documented. The belief in one God and the revival in Israel of the priests of Yahweh were brought to Israel before the beginning of history; If there is a need for polytheism and fetishism, the origins of which could not be sensed, then in them there was a later sophistication of the faith of the fathers, and not the primary religion, which they actually were.

This concept has little merit, because it, like the self-recognition of the Jews as the chosen people of God, has an overly foreign character. Since Yahweh was the national god of Israel, the shocks to the people were the manifestations of his god, and they were also fighting against other gods who were incomparably weaker, and therefore everyone began to doubt Yahweh and his priests On the other hand, besides Yahweh, there were no other gods, since Yahweh formed the Israelites from among all nations, and they paid for my misfortune and words. Then all the benefits to Israel and Judah were translated into fair punishment for their sins, for disrespect for the priests of Yahweh, and, in proving not the weakness, but the wrath of God, who does not allow one to laugh at himself without punishment. Where was the battle going on, so that God would look over his people, protect and protect him, so that he could once again show trust in Yahweh, in his priests and prophets. In order for national life not to die out, such a faith was more necessary for us, and the small people, whose “weak man Jacob, the poor man of Israel” (Isa. 41:14), became hopeless in the midst of powerful adversaries.

Only supernatural, superhuman, divine power, messages from God, warriors, messiah, can still save and betray Judas and work for finishing the master over all the peoples who were now subject to torment. Faith in the month arises simultaneously with monotheism and is closely linked with it. Ale that same month, I thought of myself not as a god, but as a god of people’s messages. It was also his fault that the kingdom of the earth had fallen asleep, not the kingdom of God - the Jewish world was no longer so abstract - but the kingdom of the Jews. Indeed, Cyrus, who released the Jews from Babylonia and sent them to Jerusalem, is called the anointed of Yahweh, the Messiah (Isa. 45: 1).

Not immediately, obviously, and not in a peaceful way, the process of change was carried out in the Jewish world, which was given to the most powerful items in the exile, but which, melodiously, did not end there. It is our fault to think that it resulted in passionate polemics, as in the prophets, in deep doubts and thoughts, as in the Book of Job, and, as a rule, in historical accounts, such as the various storage parts of the Pentateuch Moses, which bulo is folded in qiu era.

It was only a long time after the turnaround that this revolutionary period came to an end. Dogmatic, religious, legal and historical views may have made their way: their correctness was recognized by the clergy, who had come to dominate the people, and by the masses themselves. A great cycle of works that corresponded to these views, denying the nature of a sacred retelling and in this way being passed on to posterity. With whom I had a chance to live, there was a lot of effort, so that, by the way of the ground edition, denominations and inserts, to bring in uniformity, in various parts of the warehouse, the literature is still constantly being erased, as in the strict diversity of the literature old and new, right and wrong, truth and insight . Fortunately, without being surprised by all this “editorial work”, in the Old Testament there is so much cob preserved that, even with difficulties, it is still possible, under thick balls of various changes and fractions, to separate the smut of old, added rice Jewry, that Jewry, In relation to any new Judaism, it is not continued, but rather its continuation.

• We are talking about the so-called Deuteronomy, an unknown author (Great Anonymous), chapters 40-66 of the Book of the Prophet Esais.
• Marx K., Engels F. Op. T. 46. Part I. pp. 17-18.

Since the end of the forty-year-old mandri, Israel in the desert has found a single kingdom, which consists of twelve tribes. But through internal conflicts for the king of Rechabham, the son of King Solomon, it became divided into two kingdoms at war with each other. Ale, they couldn’t stand on their own against the enemies.

In 722 BC, the Israeli (Pivnichne) kingdom with its capital Samaria was defeated by Assyrian conquerors. Two hundred fates could have woken up. The populous kingdom, which had become the ten colonies of Israel, was taken from its native area and scattered throughout the Assyrian Empire.

The Kingdom of Judah, which consisted of two colonies and its capital in Jerusalem, arose one hundred and thirty-three years later. However, this kingdom did not lose its fair share: the middle-classes were subject to the Russian struggles, but the Jews were able to preserve their religious self-confidence, which helped them not to mix with other peoples.

After the death of King Joseph, the kingdom of Judah fell under the rule of Egypt. Egypt under the pharaoh Necho became even stronger, but in contrast to Assyro-Babylon, that pharaoh had a share of the small kingdom of Judah. Having overcome this situation, the Jews elected a new king, Egypt did not deserve such self-indulgence of the Jews, and later Pharaoh Necho guessed that Egypt did not deserve such self-indulgence of the Jews, and Afterwards, Pharaoh Necho guessed that the stench was present in the vassal position.

Over the years, the balance of power has changed, and Babylon came first, which quickly became a powerful empire. Nebuchadnezzar II began to expand his empire, conquering new lands that had previously been under the rule of the recently powerful Egypt. Of course, Palestine also stood on this path of the new Volodar, since it was guilty of becoming a part of the empire. The Prophet Jeremiah, having conveyed the dangers of the conquest, alas, as had often happened before, the king and a large part of the people did not want to hear. Only then, when the king of Babylon, Nebuchadnezzar, fell under the walls of Jerusalem, did everything turn to the reality of prophecy. The people marveled with awe at everything that was happening, but the king still seemed to believe in the fallen place and in the testimony of the prophecy bought up to the people, “in the torn ones, having torn the hand of the reader from the hands of the reader himself.” having thrown it into the heated stove, the empty ones are empty rudeness of half-witted people."

Having invaded Palestine, Nebuchadnezzar asked the king of Judah to submit to Babylon and sever all ties with Egypt. Ale Kozhen, the new king continued to secretly maintain relations with Egypt and intend to throw off the yoke of Babylon, thereby hastening the death of his fatherland and the coming conquest.

The rest, the twentieth king of Judah, after whom mercy came to His people, and who was full of conduct, was Zedekiah. Nebuchadnezzar delivered yogo keruvati with stinging surpluses to the people. Over the course of all eleven years of his reign, the people were invested with great gifts, and the king himself, without losing any knowledge of his successors, marched out of Babylon and turned to Egypt for help. This led to the fact that the army of Nebuchadnezzar II in Chergovy, and then the rebellion appeared under the walls of Jerusalem. Unrespectful of men's and self-defense, the place was experiencing a decidedly bad time. The walls of Jerusalem were not visible, but during the plunderings, destructions, and massacres, the high priests were killed, and most of the population was taken over.

Having given the cruel ruin to Jerusalem, Nebuchadnezzar was determined not to completely wipe him off the face of the earth. This locality behind his plan was responsible for playing the role of the province as a barrier against Egypt.

Political and religious reasons are full of Jews

1. Babylon, as a single empire, had no reason to have strong and independent opponents among the free nations, who could cause harm or danger to it.

2. People who do not have their own paternalism are much easier to bully and impose their own rules.

3. The more conquered peoples, the more Babylon is rich, growing financial structure, army, living force, etc. Whichever way there was a difference in the political arena.

4. An attempt to create one marriage in a single empire through an additional policy of assimilation, which launched the processes of “one-marriage, which became, however, both morally and culturally.”

5. When the people were brought to full strength, Babylon was secured not only with economic resources, but also with living force. Also, the physical and mental abilities of people were important for the empire. In the first place they took “high-born nobility, priests, warriors, skilled workers, right up to craftsmen and craftsmen.” Their missions were supported by their talents and the power of the empire.

6. One of the factors was that the chosen people were divided into two powers that were warring against each other. There was no unity, there was no brotherly love and mutual assistance when trouble came. The Ancient Kingdom fell from the beginning, and then the Ancient Kingdom.

7. The facelessness of the enemies who wanted to take the mountain above their lands. Having become dry, Judea was unable to overcome the invasion between the unkind people. The border lands were buried. “The Ammonites and Moabites attacked immediately, the Philistines from the approach and the Samaritans from the night. Completed on the right, at the end of the end, the Babylonian armies.”

8. The Judean kings themselves, to be sure, did not care about the needs of their land. They did not honor their power, but, on the contrary, they sharpened the power machine in the middle. The kings tried to survive from their already poor lands by providing more resources for their needs by imposing large taxes on the inhabitants. All this greatly undermined the financial structure of Judea and grieved its death.

9. In addition, the guilty Jews had to pay a tribute of “one hundred talents of scrap and one talent of gold, a sum that was unbearable.”

10. Short-sighted foreign policy, which relied on the repeated renewal of political plans for Babylon and a weakened Egypt, which led to the first brutal punishment, and then the destruction of Jerusalem. “The Jewish kingdom succumbed to the greatest misfortunes under the influence of foreign invaders, and even to this point it entered into an alliance with Egypt.”

11. Not far away, the destruction of Palestine led to agony between the two struggling powers.

12. The Lord wants to remind his people, since they have become completely hardened: “It was necessary to achieve spiritual and national renewal.” “For I know the thoughts that I think about you, says the Lord, thoughts of peace, and not of evil, so as to give you a future and hope” (Yer. 29:11).

13. Through a relapse of religious and moral sentiment among the people, the temple appears on another plane. Piety was recreated in the dead of the rites. The spiritual side has lost more and more of its significance, and a radical way out of the situation that has developed will be required.

“The prophets openly emphasized the primacy of the rights of mercy and love over ritual rights.”

14. The chosen people had a rosary of meta - to confirm their call. Instead, in order to be a light for all other nations and morally prepare them for inclusion in the kingdom of God, the kingdoms of Israel and Judah were happily and completely destroyed. It became wrong if one of the wicked kings was installed in the very Temple of God. People said that coming through the great gods, they lived well. “We will give them glory. Let us cense the heavenly queen and her lita of sacrifice, as our fathers, our kings and our livestock workers gave us in the places of Judea and on the streets of Jerusalem; Therefore, they added, we were situ and happy, and we were not evil” (Yer. 44:17).

Liberation and return to the inhabited land

The new king Cyrus, who conquered Babylon, pledged “to the numerical strength of freedom or, if we accept the relief of their position, to ensure peace and harmony on their sides.”

Among the captives were the Jews and the Jews who recognized the first deportation, which took place in 589 after a short campaign and buried Jerusalem by Nebuchadnezzar II; another deportation, which took place through the nearby rebellion against Babylon and alliance with Egypt, like raising Zedekiah. The place has fallen and the area is being destroyed. The kingdom of suffering, and the inhabitants, for a small reason, were taken to Babylon.” A long-term recovery has occurred.

After the victory, the Jews came to Cyrus as their deliverer. The costs for this project fell squarely on the shoulders of the Persian treasury. So, according to his order, the “golden and ore temple judgments brought by Nebuchadnezzar II during the ruin of Jerusalem” were returned to the Jerusalem temple. By these actions the king wanted to enhance his glory as a decree, so he himself wanted to reveal the recognition of that people who were there even before the capture of Babylon. In the early days of the founding of the Persian state, Cyrus and his followers respected the status of David. Let us also not forget that the exile of the Jews is connected with the fact that the new ruler of Babylon is obsessed with the history of his people. The ancient prophecies clearly testified to the fact that I myself needed to be the deliverer of the Jews in full. “Thus says the Lord before His anointed Cyrus: I shake your right hand, so that the people may reproach you” (Is. 45: 1).

Insanely, Cyrus was a pagan, and his manifesto shows respect for the God of Israel as the main gods in the pantheon, so we cannot suspect that he will come out of his favors in food, believe that you can know without person yesterday He makes sacrifices to Marduk, turns around their beloved idols.

Thus ended the seventy-year period of Babylonia, in 538 B.C. the Jews went to their fatherland under the escort of “a noble man from the royal family, David’s leader Zerubabel and the high priest Yeshua.” All the people who valued God and their everyday life fell to the mercy of the royal decree. Those who were unable to achieve anything, those who no longer cared about anything, and with a rare exception, the people were poor, also turned around.

Looking at the camp of the Jews in full, one can say that it was unforgivable, but such a camp itself was necessary for the complete re-interpretation of the values ​​of man and God. God reaches out to His creation with love, and for the salvation of the soul He is ready to make decisions that will ultimately lead to the inevitable. He is always ready to soften his virok or turn him into mercy. The method of punishing all is to serve the repentance of the people, as lasciviously the warriors follow their followers (idols) and turn them to their beloved and who watches for the person of the true God.

Babylon was preserved as the most important name in the memory of the Jews. For years, New Testament writers and later writers did not know the greedy name called Rome.

Note:

Lopukhin A.P. Biblical history of the Old Testament. Montreal, 1986. P. 318.

Right there. P. 319.

Right there. P. 321.

Teush V.L. Short sketch of the internal history of the Jewish people, 2 vols. T. 1. - M., 1998. P. 78-79.

Auerbach M, b. The history of the Jewish people from the ruin of the First Temple to the present day. Israel., 1992. P. 2.

Tantlevsky I. R. History of Israel and Judah before the ruin of the first Temple. St. Petersburg, 2005. P. 238.

Lopukhin A.P. Biblical history of the Old Testament. Montreal., 1986. P. 318.

Sorokin V. Historical and cultural context of the Old Testament. Babylonian full / Bible - Center. [Electron, resource]. URL: http://www.bible-center.ru/book/context/captivity/ (Date of publication: (02/18/2017).

Right there. P. 323.

Lopukhin A.P. Babylonian Polenniya / Lopukhina A.P. // Orthodox Theological Encyclopedia, 12 vols. T. 3. - St. Petersburg, 1902. P. 57.

Sorokin V. Historical and cultural context of the Old Testament. Babylonian full / Bible - Center. [Electron, resource]. URL: http://www.bible-center.ru/book/context/captivity/ (Date of publication: (02/18/2017).

Lopukhin A. P. Babylonian settlement / Lopukhina A. P. // Encyclopedic Dictionary of Brockhaus F. A and Efron I. A, B 86 vol. T. 5. - St. Petersburg, 1891. P. 328.

Right there. P. 79.

Sorokin V. Historical and cultural context of the Old Testament. Babylonian full / Bible - Center. [Electron, resource]. URL: http://www.bible-center.ru/book/context/captivity/ (Date of publication: (02/18/2017).

Teush V. L. A short sketch of the internal history of the Jewish people. U 2 t. T. 1. P. 79

Dzherela and literature

1. Lopukhin A.P. Biblical history of the Old Testament. Montreal, 1986.

2. Lopukhin A.P. Biblical history of the Old Testament. Montreal., 1986. P. 318.

3. Lopukhin A.P. Babylonian Polenniya // Orthodox Theological Encyclopedia. U 12 t. T. 3. - St. Petersburg, 1902.

4. Lopukhin A.P. Babylonian Pollenia // Encyclopedic Dictionary of Brock-Haus F.A and Efron I. A, B 86 vol. T. 5. - St. Petersburg, 1891.

5. Auerbach M, b. The history of the Jewish people from the ruin of the First Temple to the present day. Israel, 1992.

6. Sorokin V. Historical and cultural context of the Old Testament of Babylon is complete / Bible - ​​Center. [Electron, resource]. URL: http://www.bible-center.ru/book/ context / captivity / (Date of publication: (02/18/2017).

Babylonian is full of travails in just 70 years, having glorified an entire era in the history of the Jewish people. The traditional date of this cob is 587 rivers, when after the anti-Babylonian uprising, Jerusalem was destroyed, and the Jerusalem Temple was destroyed. The completion was completed in 517 ri, when, after the decree of the Persian emperor Cyrus the Great, who had buried Babylonia at that time, the Jews were allowed to return to Judea and create national autonomy there, and they, having turned around, completed the restoration to Jerusalem and the Temple. And one could say that in 70 years Jews have become a different people, and Yahwehism has become a different religion. This was not entirely connected with the external pressure, which practically did not exist during the period, since there was a secret situation in Babylonia and with the internal processes that took place during the period. about being seen in the Jewish community. Over the course of 70 years, Yahwism became the national Jewish religion, and Judaism itself transformed into an ethno-confessional community; It is no longer possible to identify a Jew as a pagan in the post-Pollen period. This community numerically became 1/10 of the total number of Jewish people. Obviously, by the hour the people of God were full of the surplus that the prophets spoke about.

How did this process proceed? This was initiated by the deportation of the inhabitants of Jerusalem to Babylon, described in the Books of Kings. Vlasna, there were two deportations. The first of them was born in the year 589, after which the army of the Babylonian ruler Nebuchadnezzar, after an unbroken taxation, first invaded Jerusalem - it was then that the first party of deportees was resettled to Babylon, among them mainly in looking for officials, Jerusalem nobility and military leadership, as well as craftsmen, especially for all those of them, whose craft had little relevance to military law (2 Kings 24: 14-16). The temple was often plundered, rather than destroyed (2 Kings 24:13). Another deportation occurred after the recent anti-Babylonian uprising, which raised Zedekiah (2 Kings 24:20). The result of this was a punitive expedition and taxation, which this time brought greater doom (2 Kings 25: 1-3). After the capture of Jerusalem, the place was completely destroyed, as was the case in those hours with the places that rose up against their rulers, Zedekiah of suffering, and the inhabitants of Jerusalem, for a small reason, were deported to Babylon, there, where the bula was sent two rocks before them party of immigrants (2 Kings 25: 4-12).

Babylon showed by no means more Jewish people. Most of them, however, lost their lives in the same place where they lived before the Babylonian invasion - in small Jewish towns and villages. The deportations were residents of Jerusalem, and not all of Judea as a whole. However, in Judea the situation was not lost too much: the Babylonian order pursued a national policy aimed at mixing the population of the territories under its control with it, so that in the process of mutual assimilation it would become More homogeneous both in terms of language and in cultural terms. In Judea, as part of this policy, the non-Jewish population was resettled from the surrounding areas, as a result of which, after 70 years, the entire population of Judea was no longer purely Jewish. However, this mixed population immediately began to worship Yahweh (Ezra 4: 2), and later (after the return of repatriates from Babylon to Jerusalem after 70 years of death) the Samaritan ethnicity was formed on its basis, as became friends of the Jews and their greatest haters. In this way, after the completion of the Jews, Jewry was formed on the basis of not more, but a lesser part of the additional Jewry.

For the time being, the situation for the Jews deported to Babylonia was turning out to be favorable. All the stinks were settled, partly in Babylon, and partly in small, superfluous towns. Babylon was one of the largest places of its time, and everyone was eager to find work there. Sometimes, the Babylonian situation can be compared to the Egyptian one, but this presentation is still not entirely correct: in Egypt, Jacob’s settlements soon after the resettlement turned out to be, in fact, marginalized, as they stood in the position of citizens ilizovannogo matrimony; in Babylonia, the Jewish community was never in such a situation, since both in moral and cultural terms the Jews were extremely close to the Babylonians. The only difference between them was the importance of religion, and the Jewish national identity in Babylonia could only be preserved by those who were deprived of true Yahwehism. No one, obviously, would have crossed the Jews who tried to change their religion, however, the Babylonian supremacy could only last for so long, otherwise such a change would have been the only thing left by dividing Jewry through assimilation. Obviously, among those deported there were some who suffered from yakhvizm, but we can’t say anything about them anymore, since their destinations were obviously assimilated throughout. So in Babylon, for the Jewish community, religious food was combined with national food.

Of course, there is a story about those who were not in Babylonia during the full persecution of the Jews from the side of the rulers. Here, ask yourself to guess the Book of Daniel, so that you can get to the barvisti description of such persecutions, moreover, the very persecutions for the faith, which were most likely to be captured, doctors, which the very religious denominations shared Jews and Babylonians. However, an analysis of the text of the Book of Daniel, including the first part (chapters 1-6 of the book), clearly shows the similarity of this text. Judging by the number of Aramaic insertions, in every case, the writings were already full. We need to respect that the persecution for the faith of the Jewish community happened to survive through history after turning back from Babylon, and it was organized not by the Babylonians and not by the Persians, but by the Syrian ruler Antiochus Epiphanes. It is not excluded that the Book of Daniel was written in the hours of Antiochus Epiphanes (the Jewish tradition does not include it among the prophets). In this case, it can be dated to the 2nd century BC.

The Book of Esther has a different character. She had a lot of anachronisms associated with the description of courtiers and those historical concepts, which are respected by the author of the book. But before us, obviously, is a parable, and such anachronisms are entirely acceptable. Most importantly, we have before us, and in this case, a later (at any time, Post-Pollenny) text, which, prote, can give all the reasons for an early retelling, perhaps, before the period of completion. Regardless of the Persian flavor present in the parable, the names of the main characters - Esther (Esther) and Mordechai - clearly have a Babylonian twist. It is not excluded that the Jewish tradition knew that the story about Mordechai and Esther could be described as a complete epic, as it was according to the author of the parable. Judging, however, by the fact that the Persian era mixes in its memory with the Babylonian, and also by the significant number of Aramaic words and expressions in the text of the book, one can assume that the remaining text of the Book of Esther is to blame 'will appear close to the 2nd century. This, however, does not exclude the possibility that the early story about Mordechai and Esther could have been set before the completion of the epic.

In such a situation, it becomes obvious that there are ongoing conflicts among the Jewish community with a great deal of prosperity. However, the Book of Esther still does not give any reason to think about any special anti-Jewish policy carried out by the Babylonian authorities. The situation described in it suggests a recent political conflict in which representatives of the Jewish community were arrested. In this situation, the language must go, perhaps, about the fight for the Babylonian court of two groups, one of which was Jewish, either exclusively or importantly. A defeat in this struggle could effectively cause serious inconvenience for the entire community as a whole, since the victory of one group would lead to widespread repression in relation to the victory, I who could have imprisoned not only the middle-aged, but also potential participants in the process, as well as their accomplices and sleepers. The very possibility of such a turn suggests that the Jewish community was not only completely on the periphery of marital life, but, nevertheless, actively took part in it, and its representatives could occupy far from the rest place, including and in what was involved in the sovereign and court service.

Naturally, Yahwezma himself recognized serious changes throughout the entire era. The reality of the pre-captivity period was, importantly, mass and collectivist religion. As a result of the religious reform, Yosia became a national and religious nation; however, for national ones it’s all the same, but for religious ones it’s all the same. Yahweh was seen in this era by most of the Jewish community as the God who protects the country and the people, as the national God, indistinguishable from Judea, Jerusalem, and the Temple. Perhaps, the very presence in Jerusalem of the only place on earth to worship Yahweh in the eyes of the rich guaranteed the land and the place of security: even though God could not allow the destruction of His only home (Jr 7: 4)! It is possible that this very death instilled hope in the inhabitants of Jerusalem to continue, since the place was already in trouble, and its fall was actually inevitable. Perhaps, and the first shocks were seen in the wealth of the Jewish marriage as a failure, as a lack of understanding, as an axis, and then everything would return to normal. Such religiosity could not help but be mass and collectivist in its nature: the gifts of God and His people were thought of as God's gifts by the people as a whole, and not by specific people.

It is not surprising that with such a mood, marriage followed immediately after the death of Joseph, the hope appeared for the majority of the inhabitants of Judah like a bolt from the blue. The further defeat of Jerusalem, the failure of the anti-Babylonian uprising and a number of deportations were not included in the report. The defeat could not have happened, God would not have allowed this to happen - inside the shock, and the shock outside, it was obvious. Jeremiah knew about such a turn of events long before he was caught (Er 7: 11-15), and even before the words, as they were called, few people listened. And since the rebellion of Zedekiah was strongly hoped for at the end of the day, the defeat of Gedaliah and the subsequent flow of the Ishmael group into Egypt (2 Kings 25: 25-26) was also a similar act, I conclude: Egypt, which has recognized defeats in the fight against Manifestations, nothing I couldn’t help the inflowers. However, they were not the only ones who succumbed to the Swedish change: the residents of Jerusalem who were deported to Babylon also blamed the fact that they left their fatherland unsatisfactorily. There was a particularly great interest among the settlers of the first century, and Jeremiah had the opportunity to write a special sheet for them, in which they would be caught in the hope of their return to Babylon. and forever (Єр 29).

At first glance, what was described was nothing less than a national catastrophe, and it was impossible to accept them any other way. Vlasna, this is how the stench itself was experienced by the participants, who witnessed this in Psalm 137. There is only one thing that can be heard here: sorrow for the destruction of Jerusalem, deadly hatred to the enemy and a cry for merciless vengeance. These people seem to be completely understanding and understandable. And yet, Jeremiah, considering the situation not only from an emergency point of view, but also in the light of this revelation, perfectly understands that the catastrophe is not a sudden one, and therefore the fight against Babylon under the circumstances, which swore not to bring success (Єр 27- 28, 42): even the victory of Judah in the situation that had developed would mean a renewal of the status quo, which had existed until the beginning of the war. Nowadays, God obviously had a different plan for His people: He wanted to renew them and cleanse them, so that they could see, find, the excess that the prophets spoke about. God did not need restoration, He needed spiritual and national renewal. The people, rushing back, in the past, seemed ideal to them, and God, having met them in the future, went to them, however, lying through Babylon, just as for many centuries before the described roads to the people of God, God blamed the earth for their lie down via Egypt.

The ale flowed forward, in front of us, rethinking the path we had passed and the retribution of our sins. The first natural human emotions, as vividly depicted in Psalm 137, would have to give up in favor of deep spiritual processes, which would have to change not only the traditional religion This is a new type, but at this time a system of religious values ​​has been formed. Evidence that such a process is active in the community can be found in Psalm 51. Judging from Ps 51: 18-19, there were many writings during the period when Jerusalem and the Temple were already in ruins. But here there is no longer any hatred of enemies, no desire to take revenge. Instead of this, the psalm sounds like kayatta (Ps 51: 1-6) and the call for internal renewal (Ps 51: 7-10). And it’s not unusual to think of “break your heart” here (Ps 51:17; Heb. לב נשבר Lev Nishbar; in the Synodal translation “a sad heart”): even the heart itself is connected with the yakhvizm of the statement about the spiritual center of human specialness, which signifies the existential choice of a person, including in his relationship with God. The “growth” of the heart, obviously, conveys not only emotional experience, but also a song of value crisis, which is also evidenced by a prayer to God about the gift of not only a purity of heart, but also a strong spirit (Ps. 51:10; Heb. רו ח נכון Ruach Nahon; in the Synodal translation “the right spirit”), which, obviously, is only possible if such a crisis occurs.

Why is there a religious crisis? First for everything, understandably, with the traditional type of complementary religiosity, which we have already come to know about in our language. Collectivist religion was possible until those times when Yahweh and His intercession triumphed over the enemy. The defeat changed the situation: the gods, who, having lost the war, as the ancients respected, had no place in the world, the stench, like the victories of the people, were guilty of giving in to the victory. Losing Yahwist in Babylon was possible only in spite of all the traditional religious manifestations formed at that time, including the power of Yahwistism. Alemov was talking about more than just the light: it is the very way of falling asleep with God that is to blame for the change. The collectivist religious power of the authorities includes respect for the particularity and, as a result, the special religious self-knowledge, which is at odds with the knowledgeability of the community; Before God, figuratively, it seems, it is not the partnership of many “I”s that appears, but one great “I”; it is impossible to see the same “I”. For paganism, this type of religiosity at this stage of its development is completely adequate; For Yahwehism, it was not the norm at all, but in the additional period, buffets, protests, and expansions were widespread, which significantly affected the process of spiritual formation of the people-community. Now is the time to move from collectivist religion to special, personalistic religion.

It is not surprising that such a change in the way of falling in love with God was perceived as a crisis: the language in this period was not only about light-gazing, but also the entire colossal system of religious values ​​collapsed. The first power of God was with the greatness, power and triumph of the intercession of the community, and, therefore, also the people of that land. Now it was possible to understand how to experience this power as if you were to open up people around you and the call would not appear, at least until one o’clock. Theophany, as long as it was invisible in the face of visible triumph, moreover, as a rule, a triumph beyond the national boundaries; Now it was revealed as a reality that kills only one person, and often far from the most joyful part of his life. Zvinomno, the personalistic type of relaigіynosti izhovuv il wound, to finish the Zgadati Pіznikh, yaki, yak rule, do not cheat, pyddavatovye in heritage, to have a todi, if it was in a relay character. Ale resisted to overwhelm the relay-nation to the people-Gromadi for personalistic Lad is the Bulo, the lichen of the Vibin-vibrating soil Z-PID NIG TI-Masi, Yaka INKSHOLY NIKOLY did not go to the same relay Kolekm. Naturally, it was impossible to live without shocks, otherwise, in another episode of Yahwism, it would have threatened an outward spiritual degeneration.

The rise of religious personalism in the community was inspired by the activity of Ezekiel, who preached in Babylon shortly after the first deportation. It is important to say exactly how long his sermon lasted, otherwise it is possible to assume that Hezekiel survived the slaughter of Jerusalem, without becoming an absolute witness, since at the time of these events he was already in Babylon. These words about those who cannot be saved and are not vindicated before God by the righteousness of others sounded very relevant in Babylon (Ez 18: 1-20). The Prophet warned his listeners that it is the people who stand before God, and not the people around them, and that no one can be judged, so be moved “for company” for all that. Even more radical for its time was Ezekiel’s thought about those who, before God, cannot accumulate either sinful or righteous actions (Ez 18: 21-32). Such a thought must have seemed deeply unjust to the prophet’s followers (Ez 18:25, 29): even from the point of view of man, the world of good and evil created by man is important, and it seems surprising that God would marvel at human affairs otherwise. All that is important for him is the choice that people make at this moment, and the items that are installed or torn at this moment. God lives in the reality that people experience today, and even without the choices that people make in this world, it appears absolutely real for Him, signifying the fate of people. Such messages with God, obviously, include religious collectivism.

Thus, at the very beginning of the end of the era, a new type of religion begins to take shape, which takes its development from Babylon. The spiritual renewal of the community will be effectively achieved, and at the latest evidence of this formation, a new type of hymnography will emerge - khokmicheskaya hymnography is presented in the Psalter with such images as a psalm,,,,,. Here we have before us not just a barvise description of nature, but also the knowledge of the historical epochs with which the history of the Jewish people began. The authors of these hymns, as many times before, clearly experience the reality of the presence of God, which is revealed to them behind the landscapes and historical scenes they describe. І, since it was typical for the complementary Chokmic literature to strive to understand the one God-given law that governs both the world in general and outside human society, then the authors of Chokmic texts of the full and post-full eras It was not the law that emerged, but the very presence of God, as I smelled and experienced as I saw and the main reality of how the people of God stand behind the greatness of creation and behind the sharp turns of history. If there had been no such blessings, there would not have been this text of the Tory in the form of the Pentateuch, which we have today: even without them, no poem about the creation of the world would have appeared that opens the Book of Buttya, nor the same history of philosophy, as It's primed sacred history lies at the heart of the Tory.

Equally important for the spiritual development of the community in full was Ezekiel’s testimony about those who are in the presence of God, depriving the Temple of the destruction (and the destruction by no means the Babylonian soldiers), going to Babylon, after them, who kept faithfulness to God (Ez 11: 15 - 24). Such frankness was a guarantee that those expelled from Jerusalem do not appear sick, but abandoned by God; It is important to preserve Your loyalty, and then You will find a way to be among His people. These priests made it possible to sing with God, and, therefore, to live spiritually, far from the Temple and from the Yahwist churches. Moreover: they changed the traditional statements about the offerings of God with His people. The first divine service was only possible in a known, God-ordained place, which included the possibility of the physical presence of the Bible; Now, in order to sing with God, all that was needed was the worship and brutality of the faithful, in which God was inspired, revealing His presence to them. First, the people of God were the people of God for the rest of their lives; Now the people of God have begun to recognize themselves as the bearer and custodian of theophany, and their unity as a reality that is not only psychological and cultural, but also spiritual and mystical. Such information made it possible for prayers and, more broadly, religious gatherings, regardless of any kind of worship, to proceed to the Jerusalem Temple. So in Poloni Zamshili Sinagogalnі Zborsk, de, Zvilily, did not healthy, the same sacrifice, Ale Bula Bula Prayer, ProPYAD I read the priestly texts, the first I NUIBILSHA NAVANIMS became the Torah. Thus, in the bosom of Yahwehism, a new religion was born - Judaism, which was destined to outlive its wagon. The Synagogue itself became this form, as it allowed the remaining formation of the mass of people, and it itself made it spiritually possible for the Jews to return to the land of their fathers.