Utente:Monozigote/Sandbox3: differenze tra le versioni

Versione delle 17:52, 12 mar 2016

Versione delle 18:41, 12 mar 2016

Riga 70:

=== Nazionalismo ===

Ciascuna delle dodici tribù godeva di grande autonomia, organizzando i propri affari secondo un modello [[tribù |tribale]]-[[Patriarcato (antropologia)|patriarcale]]. Senza dubbio esistevano istituzioni amministrative comuni a tutte le tribù, situate vicino ai santuari centrali, sebbene le relative informazioni siano alquanto scarse. Durante le peregrinazioni nel deserto, la guida del popolo fu assegnata ai principi di ciascuna tribù e agli anziani che avevano assistito [[Mosè]]: si incontravano e legiferavano per l'intero popolo. Ci sono riferimenti a riunioni dei capi tribù e anziani durante i periodi di insediamento e dei Giudici. "Il sacerdote [[Fineas|Pincas]] e i capi della comunità, i capi dei gruppi di migliaia d'Israele che erano con lui" ({{passo biblico2|Giosuè|22}}) condussero le trattative con le tribù transgiordane, a nome dell'intera nazione. Giosuè convocò "gli anziani, i capi, i giudici, e gli ufficiali di Israele" per stabilire un patto con Sichem. Gli anziani di Israele, a nome di tutta la nazione, chiesero che Samuele nominasse un re. Gli avvenimenti della concubina di Gabaa e la battaglia di Saul con Nahash l'[[Ammoniti (popolo)|Ammonita]] ({{passo biblico2|1Samuele|11:1}}) sono classici esempi di un'azione comune intrapresa dalla lega delle dodici tribù:

{{quote biblico|Allora tutti i figli d'Israele si mossero, da Dan fino a Beer-Sceba e al paese di Galaad, e il popolo si radunò come un sol uomo dinanzi al Signore, a Mizpa.|Giudici|20:1}}

In un caso, azione unitaria fu presa dalle tribù contro uno dei propri membri, Beniamino, per aver violato i termini del patto. La guerra contro Nahash l'Ammonita dimostra che le tribù erano tenute a venire in aiuto di uno qualsiasi della lega che si fosse trovato in difficoltà. A causa della natura sacrale della lega stessa, le guerre delle tribù erano considerate "guerre del Signore". Tuttavia, i racconti del [[Libro dei Giudici]] circa le battaglie che Israele intraprese contro i suoi nemici rendono chiaro che la lega doveva essere stata piuttosto debole in quel periodo.

<!---

Each of the twelve tribes enjoyed a good deal of autonomy, ordering its own affairs after the patriarchal-tribal pattern. No doubt there were administrative institutions common to all the tribes, situated beside the central shrines, though information about them is exceedingly scanty. During the desert wanderings, leadership of the people was vested in the princes of each of the tribes and the elders who assisted Moses. They met and legislated for the entire people. There are references to meetings of tribal leaders and elders during the periods of the settlement and the Judges. "The princes of the congregation, the heads of the thousands of Israel" along with Phinehas the priest, conducted negotiations with the Transjordanian tribes, in the name of the entire nation. Joshua summoned "the elders, the heads, the judges, and the officers of Israel" to make a covenant in Shechem. The elders of Israel, speaking for the entire nation, requested Samuel to appoint a king. The incidents of the concubine in Gibeah and Saul's battle with Nahash the Ammonite are classic examples of joint action taken by the league of twelve tribes acting "as one man, from Dan even to Beer-Sheba, with the land of Gilead". In the one case, unified action was taken by the tribes against one of their members, Benjamin, for a breach of the terms of the covenant. The war against Nahash the Ammonite proves that the tribes were required to come to the aid of any one of the league that found itself in difficulty. Because of the sacral nature of the league, the wars of the tribes were considered "wars of the Lord". Nevertheless, the narratives in the Book of Judges regarding the battles which Israel waged against its enemies make it clear that the league must have been rather weak in those days.

The consciousness of national and religious unity had not yet led to a solid politico-military confederation. The Song of Deborah gives clear expression to the lack of solidarity among the tribes, for some of them did not come to the aid of the Galilean tribes. It is impossible to designate even one war against external enemies during the period of the Judges in which all the tribes acted in concert. Indeed, there are indications of intertribal quarrels and disputes. In this connection, there are scholars who hold that the judge-deliverers were not pantribal national leaders, but headed only individual tribes, or groups of them. It was only toward the end of the period of the Judges when the Philistine pressure on the Israelite tribes increased in the west and that of the Transjordanian peoples in the east, that the religionational tribal confederation assumed political and military dimensions. The Israelite tribes then consolidated as a crystallized national-territorial entity within the framework of a monarchical regime. David, Solomon, and afterward the kings of Israel and Judah tended to weaken tribal consciousness in favor of the territorial and monarchical organization. It is apparent, however, from Ezekiel's eschatological vision that the awareness of Israel as a people composed of twelve tribes had not, even then, become effaced.

--->