< h1 class="pgc-h-arrow-right" > introduction</h1>
The results of prophecy, combined with israel's traditional ritual practices, led to the Jews being placed in the world as a Dalit nation. In particular, Israel's ethics gained its decisive mark as a Dalit nation because the development of the priestly book of the Law gave it an exclusive character.
Egyptian ethics, as far as it rightly ignores the Non-Nationals, is as exclusive as all ancient ethics. However, the Egyptians do not seem to reject intermarriage with foreigners, and do not consider them to have any impure etiquette. In contrast to Israel, the Egyptians, like the Indians, had to avoid contact with the mouths and utensils of the peoples who ate beef.
▲Wedding
There was no previous liturgical inseparability with foreigners in Israel, and exclusivity, which was essentially no different from the general type, gained its special status because of its combination with the developmental tendencies of religious groups. This transformation of the Israeli community. In short, under the influence of the pre-captive laws and prophecies, it has long begun, and was first revealed in the increasing inclusion of the hermit (Gellinghao) into his ceremonial order. The original sojourners, as we have seen, have nothing to do with this. Circumcision is not a system unique to Israel, and within Israel only those who are capable of observing it: the Sabbath may be a day of rest that crosses the circle of the full Israelites or the circle of worship of Jehovah, and then slowly rises to become a basic command in the teachings.
The fact that the sojourners were circumcised and thus allowed to participate in the Passover was undoubtedly a revolution resulting from the transition from Jehovah's pious circle toward pacifism. Since then, it has become an obligation of the sojourner. Prior to this, red blood and the sacrifice of the living of Moro had long been forbidden capital sins for the hermits, and the Sabbath in particular was required to be observed. Then deuteronomy and, finally, the priesthood doctrine of captivity, put an end to all the liturgical differences between the full Israelites and Gellingem: "The same law," whether for the hermit or for the Israelites, is always valid. Apparently, the Exodus, which was later appended, is the same.
▲ Circumcision
According to deuteronomy, Gerrinm was also a member of Jehovah's League, and in the book of Joshua this is even incorporated into the curse and blessing ritual of the sword. Later, the provisions of deuteronomy were made clearer, and the law books were to be read to them openly. At this time, the impetus came from the demilitarization of Israeli peasants and agrarian citizens, and in connection with the concern of the priests for the interests of the Gerlin's patrons, including exemplary believers like jehovah's shepherds, although in the story of the Kola rebellion, they were portrayed as anti-priestly figures along with the "nobles". The strata of political power or lack of political power, as was common in other places, were an increasingly important area of activity for the Levite priests during their captivity.
In the present version of Deuteronomy, the stipulation that all foreigners, originally Egyptians and Edomites, be admitted to a fully ceremonial community should have been developed during the period of captivity. The ancient group of settler warriors and the Gellingers, who were united by contract, are now increasingly being replaced by a purely ritualistic group that, at least theoretically, envisages a regional community of Jerusalem as its capital. There was initially no unified attitude on the question of the future form of jehovah's order. Just after the first capture, Jeremiah advised the captives to make Babylon their home. On the other hand, after the collapse of Jerusalem, he called for the remnants to remain there. Thus, some kind of local community centered on Misba could have been formed under the sovereign domination of Babylon.
▲ Jerusalem
Ezekiel, however, was fiercely opposed to this. Jerusalem was the only legal sanctuary for the priest Ezekiel, and there was no hope for the future unless it kept its promise to Zion. In fact, he was undoubtedly right. The liturgical unity of the nation, including Gellingam, is now linked to an insight that took shape in the time of Amos: Jehovah has given the land of Israel a special ceremonial cleansing unlike anywhere else. The captive priests grew increasingly in a desperate sectarian fervor to theoretically demand that the liturgical impure must not be allowed to be permanent residents of Palestine. At the moment when Israel lost its real territorial base, the ideal value of the political territorial base was permanently and ceremonially cemented in order for the Sake of this Hakka, which has since developed into an international inhabitant.
Sacrifices could be performed only in Jerusalem, and only the liturgical cleaners could settle permanently in the territory of Israel. However, all worshippers of Jehovah who are liturgically clean, whether Israelites or Gellingim or new converts, have the same value in faith. The nature of pure religion, based on the community promised by the Prophet, thus determines that this external religious segregation replaces political separation and is inherently more acute. Let us first explore this in the light of the development of substantive ethics. The obligations of the Israelites, of course, were, at the beginning, the same as those of all the peoples on earth, in the light of whether they were dealing with fellow tribesmen or outsiders.
▲ Israeli child
Patriarchal ethics does not confer on the schemes and deceptions of even the closest ethnically closest tribal outsiders, such as the Esau (Esau) or the nomadic herders of East Jordan. Jehovah commanded Moses to lie to Pharaoh and helped the Israelites to embezzle the Egyptians' goods at the time of their exile. Even in Israel itself, the division of tribes has the same result. The sojourner is legally protected within the scope of the contract he has made with his community, and ethically only through the teachings of the Levites. However, in the older times, there was no "sense of exclusivity" at all. Among Gerrinm, as the lineage knows, there are also Canaanite communities (Kiptun is an example).
It was not until the Puritans of the Lord's faith rose up against the sexual fanaticism of Canaan, and the antagonism between Solomon's establishment of the national kingdom, and the Canaanites (including Gellingem of Canaan) that they began to sharpen. In captivity, all canaanites were considered enemies and destined to be enslaved by Jehovah because of their sexual shamelessness, and later, because of the sanctity of the land of Canaan, and in order to avoid the Israelites being tempted to turn their backs on God, they were doomed by Jehovah to the fate of extinction. According to this view, it is not permissible to enter into contracts with them unless, as is reserved in the legend of the Sword, they joined the ceremonial community by circumcision; however, given the undoubted popularity of circumcision among the Canaanites, as we have noted, this claim is a later addition.
▲ Jehovah
For, in older times, Israel's relationship with non-Israelites was determined by politics, even in worship and liturgy. In the beginning, there was no exclusion of eating at the same table, and associated with this there was no problem of incompatibility with foreign sacrifices. The community of table eaters with the Kipan people, as indicated in the original text, is not "sacrificial food", but simply co-eating under the contract. Nevertheless, the Israelites accepted foreign food even on ceremonial occasions. In the story of Joseph and his brothers eating with the Egyptians, it is shown that the Refusal of the Egyptians to eat at the same table with foreigners was seen in this legendary era as the egyptians' particularity in contrast to Israel.
Under the influence of jehovah's puritanical movement, the ban on sacrificial food with gentiles was becoming more and more acute; if it were not for the fact that the Israelites had not previously rejected such food, as they had done around the world, such a strict ban would not have been necessary. It is doubtful whether Jacob's covenant with Laban through the sacrifice of burnt sacrifices was, in the eyes of the Elohimists (who regarded Laban as a believer in his gods), such an animal sacrifice. However, we can also know from Elisha's story that a foreign Believer in Jehovah like Naiman could, according to the view of the time, participate in the worship of the king to whom he was to be worshipped, no doubt, because this was only a political act. This view was a terrible blasphemy in the later denominational Judaism, for which martyrdom was preferred rather than succumbing to the king's sacrifice and worship.
▲ Jews
Strict monotheism, with contract as the determining factor, did not arrive at such a complete attribution until the age of sectarianism. Interracial marriages are also unabashedly mentioned. A captive, especially a canaanite female prisoner in this relation, could also be married. She was regarded as a concubine, and the established principle that the sons of concubines had no inheritance rights in Israel, no different from the rest of the world, were the product of a period of development in which wealthy clans paid a dowry when their daughters were married, and thus demanded that their children be exclusively justified.
< h1 class="pgc-h-arrow-right" > concluding remarks</h1>
Doubts about intermarriage with non-clan members may have begun with this, and then in the days when the royal families were marrying princesses, such doubts rose rapidly among the pious for sectarian grounds. However, it was not until the time of captivity that the real prohibition of mixed marriage came to the point of being truly prohibited. David's genealogy, as Ruth's story suggests, still contains an outsider.