Öz
Today's understanding of Judaism claims that Jerusalem
is always at the center of worship because of the Temple of Solomon and no
other place of worship has been accepted in any period. However, more than one
place of worship is encountered in the early Jewish history. These places of
worship, called high places (bamot in Hebrew), are places where all Israelites,
including their ancestors, judges and kings, worship at an early stage.
However, it is observed that after the exile of Babylon, people returned to
Jerusalem and they began to clamp together around the Temple. At this point,
these historical processes, which we have divided into five stages as Ancient
Israel, the separation of the Kingdom, the fall of the Kingdom of Northern
Israel, the Josiah’s reform and the exile of Babylon, will reveal the
transformation of the places of worship. In this context, as claimed, there is
no centrality of Jerusalem for worship in the early periods.
Anahtar Kelimeler
Temple of Solomon Kingdom of Israel High Places Bamot Josiah Exile of Babylon Worship Julius Wellhausen Biblical Criticism
Kaynakça
- Avi-Yonah M., Biger G. (2007), Israels, Encyclopaedia Judaica, USA:Thomson Gale.
- Batuk C., Köroğlu M. (2016), Bir Yahudi Tanrıçası Olarak Aşera, Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi, 41: 19-36.
- Craigie P. C. (1976), The Book of Deuteronomy, Michigan: Wm. B. Eerdmans Publishing.
- Davies P. R. (2005), The Origin of Biblical Israel, The Journal of Hebrew Scriptures, 5, 4-5.
- Fried L. S., The High Places (Bāmôt) and the Reforms of Hezekiah and Josiah: An Archaeological Investigation, Journal of the American Oriental Society, 122/3, 450.
- Gaines, Jason M.H. (2015), The Poetic Priestly Source, Fortress Press.
- Galil G. (1995), The Last Years of the Kingdom of Israel and the Fall of Samaria, The Catholic Biblical Quarterly, 57(1), 52-65.
- Gürkan S. L. (2012), Yahudilik, İstanbul: İSAM Yayınları.
- Harper E. T (1898), Historical Movements in Israel from the Reform of Josiah to the Completion of the Second Temple, The Biblical World, 11/6, 384-385.
- Hendel R. (2005), Remembering Abraham: Culture, Memory, and History in the Hebrew Bible, USA: Oxford University Press.
- Hurvitz A. (1946), The Evidence Of Language In Dating The Priestly Code: A Linguistic Study In Technical Idioms And Termınology, Revue Biblique, 81(1), 24-56.
- Joyce P. (1994), Israelites and Canaanites, Christians and Jews: Studies in Self-Definition, New Blackfriars, 75(878), 31-38.
- Lipschitz O., Blenkinsopp J. (2003), Judah and the Judeans in the Neo-Babylonian Period, Winona Lake: Eisenbrauns.
- Mendenhall G. E. (2001), Ancient Israel's Faith and History: An Introduction to the Bible in Context, Londra: Westminster John Knox Press.
- Pagolu A. (1998), The Religion of the Patriarchs, Sheffield: A&C Black.
- Smith H. P. (1883), The High-Places, The Hebrew Student, 2(8), 225-234.
- Sweeney M. A. (2001), King Josiah of Judah: The Lost Messiah of Israel, New York: Oxford University Press.
- Viviano P. A. (1999), Source Criticism, To Each Its Own Meaning: An Introduction to Biblical Criticisms and Their Application, Westminster John.
- Wellhausen J. (2003), Prolegomena to the History of Israel, Çev: J. Sutherland Black, Allan Menzies, Illınois: Textbook Publishers.
- Wood J., O’Brien D. (1986), A Survey of Israel's History, Michigan: Harper Collins.
Öz
Günümüz
Yahudilik anlayışı bize Süleyman Tapınağının dolayısıyla Kudüs’ün daima
merkezde olduğunu, hiçbir dönemde bundan başka bir ibadet yerinin kabul
edilmediğini iddia etmektedir. Fakat erken dönem Yahudi tarihine bakıldığı
takdirde birden fazla ibadet mekanları ile karşılaşılmaktadır. Yüksek yerler (İbranice bamot) adı verilen bu
ibadet mekanları erken dönemlerde atalar, hakimler ve krallar da dahil olmak
üzere tüm İsrailoğullarının ibadet ettikleri mekanlardır. Fakat Babil sürgünü
sonrasında insanlar Kudüs’e döndüler ve buradaki tapınak etrafında kenetlenmeye
başladılar. İşte bu noktada Kadim İsrail, Krallığın ikiye ayrılması, Kuzey
İsrail Krallığının yıkılması, Yoşiya’nın reformu ve Babil sürgünü sonrası
olarak beş aşamaya ayırdığımız bu tarihsel süreçler, ibadet yerlerinde
geçirilen dönüşümü gözler önüne serecektir. Bu bağlamda iddia edildiği gibi Kudüs’ün
ilk dönemlerde ibadet için bir merkeziliği söz konusu değildir.
Anahtar Kelimeler
Süleyman Mabedi İsrail Krallığı Yüksek Yerler Yoşiya Babil Sürgünü İbadet Julius Wellhausen Kutsal Kitap Eleştirisi
Kaynakça
- Avi-Yonah M., Biger G. (2007), Israels, Encyclopaedia Judaica, USA:Thomson Gale.
- Batuk C., Köroğlu M. (2016), Bir Yahudi Tanrıçası Olarak Aşera, Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi, 41: 19-36.
- Craigie P. C. (1976), The Book of Deuteronomy, Michigan: Wm. B. Eerdmans Publishing.
- Davies P. R. (2005), The Origin of Biblical Israel, The Journal of Hebrew Scriptures, 5, 4-5.
- Fried L. S., The High Places (Bāmôt) and the Reforms of Hezekiah and Josiah: An Archaeological Investigation, Journal of the American Oriental Society, 122/3, 450.
- Gaines, Jason M.H. (2015), The Poetic Priestly Source, Fortress Press.
- Galil G. (1995), The Last Years of the Kingdom of Israel and the Fall of Samaria, The Catholic Biblical Quarterly, 57(1), 52-65.
- Gürkan S. L. (2012), Yahudilik, İstanbul: İSAM Yayınları.
- Harper E. T (1898), Historical Movements in Israel from the Reform of Josiah to the Completion of the Second Temple, The Biblical World, 11/6, 384-385.
- Hendel R. (2005), Remembering Abraham: Culture, Memory, and History in the Hebrew Bible, USA: Oxford University Press.
- Hurvitz A. (1946), The Evidence Of Language In Dating The Priestly Code: A Linguistic Study In Technical Idioms And Termınology, Revue Biblique, 81(1), 24-56.
- Joyce P. (1994), Israelites and Canaanites, Christians and Jews: Studies in Self-Definition, New Blackfriars, 75(878), 31-38.
- Lipschitz O., Blenkinsopp J. (2003), Judah and the Judeans in the Neo-Babylonian Period, Winona Lake: Eisenbrauns.
- Mendenhall G. E. (2001), Ancient Israel's Faith and History: An Introduction to the Bible in Context, Londra: Westminster John Knox Press.
- Pagolu A. (1998), The Religion of the Patriarchs, Sheffield: A&C Black.
- Smith H. P. (1883), The High-Places, The Hebrew Student, 2(8), 225-234.
- Sweeney M. A. (2001), King Josiah of Judah: The Lost Messiah of Israel, New York: Oxford University Press.
- Viviano P. A. (1999), Source Criticism, To Each Its Own Meaning: An Introduction to Biblical Criticisms and Their Application, Westminster John.
- Wellhausen J. (2003), Prolegomena to the History of Israel, Çev: J. Sutherland Black, Allan Menzies, Illınois: Textbook Publishers.
- Wood J., O’Brien D. (1986), A Survey of Israel's History, Michigan: Harper Collins.
Ayrıntılar
| Birincil Dil | Türkçe |
|---|---|
| Konular | Din Araştırmaları |
| Bölüm | Makaleler |
| Yazarlar | |
| Yayımlanma Tarihi | 30 Eylül 2019 |
| Yayımlandığı Sayı | Yıl 2019 Cilt: 8 Sayı: 3 |
