What counts more than anything else is life-saving
db64:
THUS
IT IS THIS TOO
THAT EXPLAINS THE ONE AND ONLY
PROBABLE AND POTENTIALLY HUGE DIFFERENCE
BETWEEN THE SAYING OF THE RABBIS AND THAT OF THE EUANGELIST (OR YESHUA)!
The rabbinic interpretations, and their Halacha, tend strongly in the di rection of allowing the violation of the sabbath
by a Jew to save another Jew, while the setting of YESHUA's saying and its consequence seem (but not really inescapably so)
to indicate that ANY human might be saved on the sabbath~day? If it is the case, as it seems, that the rabbis' law applies only to Jews, YESHUA's EXTENSION of it is a product of the radical apocalyptic moment within which f.i. the Gospel of Mark is writ ten, a moment in which the Torah was not rejected (or used to condemn & forbid) but EXPANDED & "fulfilled" ~ to use Matthean terminology ~ a moment in which the Son of Man was revealed and claimed his FULL authority concerning LIFE over death, LOVE over hate, MAN over the animal, MEANING over ritual, HEART over head, G D over robot!? This Son of Man, according to Dani'el, was indeed SO given jurisdiction over ALL the nations, and I (writes Danny Boyarin in his story of the "Jewish Gospels & Christ"
for one, would suggest gingerly that THIS explains also the extension of the sabbath-day (and thus sabbath-HEALING a.s.o.) to them! Here in Mark for instance we find a Yeshu
who is fulfilling the Torah, NOT abrogating it. [This is also what seems to be behind
constructions as 'heaven', 'paradise', 'kingdom of heaven
(on earth as is done in heaven)
on earth'
a.s.o.!
THIS
WAY the
jewish-Christian gospels
are testimony to the antiquity
of themes and controversies that later appear
in rabbinic literature: sin-ce there is little reason to believe
that the rabbis actually read those Gospels, it follows that we have
independent witnesses to these contro-versies. The arguments from David's violation of the Torah,
from the assertion that the sabbath was made for the human being, and from the service in the a temple constituting
a permitted violation of the sabbath (the latter found in Matthew and not in Mark) are all mobilized
in rabbinic literature in order to justify saving life on the sabbathday
(including no doubt also f.i. salvation from
starvation/injustice, sickness/death),
with only the important proviso
that it must be
NECESSARY
for this healing/saving/curing/surrection a.s.o.
to be done on the sabbath, that is,
the condition is life-threatening,
or might be if not
treated. When in
doubt: please
DO!
THUS
IT IS THIS TOO
THAT EXPLAINS THE ONE AND ONLY
PROBABLE AND POTENTIALLY HUGE DIFFERENCE
BETWEEN THE SAYING OF THE RABBIS AND THAT OF THE EUANGELIST (OR YESHUA)!
The rabbinic interpretations, and their Halacha, tend strongly in the di rection of allowing the violation of the sabbath
by a Jew to save another Jew, while the setting of YESHUA's saying and its consequence seem (but not really inescapably so)
to indicate that ANY human might be saved on the sabbath~day? If it is the case, as it seems, that the rabbis' law applies only to Jews, YESHUA's EXTENSION of it is a product of the radical apocalyptic moment within which f.i. the Gospel of Mark is writ ten, a moment in which the Torah was not rejected (or used to condemn & forbid) but EXPANDED & "fulfilled" ~ to use Matthean terminology ~ a moment in which the Son of Man was revealed and claimed his FULL authority concerning LIFE over death, LOVE over hate, MAN over the animal, MEANING over ritual, HEART over head, G D over robot!? This Son of Man, according to Dani'el, was indeed SO given jurisdiction over ALL the nations, and I (writes Danny Boyarin in his story of the "Jewish Gospels & Christ"
for one, would suggest gingerly that THIS explains also the extension of the sabbath-day (and thus sabbath-HEALING a.s.o.) to them! Here in Mark for instance we find a Yeshu who is fulfilling the Torah, NOT abrogating it. [This is also what seems to be behind
constructions as 'heaven', 'paradise', 'kingdom of heaven
(on earth as is done in heaven)
on earth'
a.s.o.!
THIS
WAY the
jewish-Christian gospels
are testimony to the antiquity
of themes and controversies that later appear
in rabbinic literature: sin-ce there is little reason to believe
that the rabbis actually read those Gospels, it follows that we have
independent witnesses to these contro-versies. The arguments from David's violation of the Torah,
from the assertion that the sabbath was made for the human being, and from the service in the a temple constituting
a permitted violation of the sabbath (the latter found in Matthew and not in Mark) are all mobilized
in rabbinic literature in order to justify saving life on the sabbathday
(including no doubt also f.i. salvation from
starvation/injustice, sickness/death),
with only the important proviso
that it must be
NECESSARY
for this healing/saving/curing/surrection a.s.o.
to be done on the sabbath, that is,
the condition is life-threatening,
or might be if not
treated. When in
doubt: please
DO!
14 jan 2013 - bewerkt op 14 jan 2013
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