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The Samaritan Pentateuch contains some differences from the Masoretic version of the Torah used in Judaism; according to Samaritan tradition, key parts of the Jewish text were fabricated by Ezra. [ r ] The Samaritan version of the Book of Joshua also differs from the Jewish version , which focuses on Shiloh .
Abu l-Fath, who in the 14th century wrote a major work of Samaritan history, comments on Samaritan origins as follows: [4] A terrible civil war broke out between Eli son of Yafni, of the line of Ithamar, and the sons of Pincus , because Eli son of Yafni resolved to usurp the High Priesthood from the descendants of Pincus. He used to offer ...
The antagonism between Samaritans and Jews is important in understanding the Bible's New Testament stories of the "Samaritan woman at the well" and "Parable of the Good Samaritan". The modern Samaritans, however, see themselves as co-equals in inheritance to the Israelite lineage through Torah, as do the Jews, and are not antagonistic to Jews ...
The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus' provocative parables, [51] [7] and is a deliberate feature of this parable. [53] In the Greek text, the shock value of the Samaritan's appearance is enhanced by the emphatic Σαμαρίτης, Samaritēs at the beginning of the sentence in verse 33. [7]
Israel ben Eliezer (1698–1760), also known as the Baal Shem Tov ('Master [of the] Good Name'), changed much of Jewish history in Eastern Europe for what is now known as Haredi Judaism. His teachings were based on the earlier expositions of Rabbi Isaac Luria (1534–1572) who had based much of his Kabbalistic teachings on the Zohar.
The Samaritan Pentateuch, also called the Samaritan Torah (Samaritan Hebrew: ࠕࠦࠅࠓࠡࠄ , Tūrā), is the sacred scripture of the Samaritans. [1] Written in the Samaritan script , it dates back to one of the ancient versions of the Torah that existed during the Second Temple period .
The in-depth account about Jesus and the Samaritan Woman at the Well is highly significant for understanding Jesus in several relationships: Samaritans, women, and sinners. By talking openly with this woman, Jesus crossed a number of barriers which normally would have separated a Jewish teacher from such a person as this woman of Samaria.
The Water of Life Discourse between Jesus and the Samaritan Woman at the Well by Angelika Kauffmann, 17th–18th century. The Samaritan woman at the well is a figure from the Gospel of John. John 4:4–42 relates her conversation with Jesus at Jacob's Well near the city of Sychar.