유대교 정결법이 상상하는 공간

윤성덕 ( Sungduk Yun ) 서울대학교 종교문제연구소 2020 종교와 문화 Vol.0 No.39

The Torah, the Jewish traditional literature, stipulates that impurity is passed on from a source of impurity, such as a human corps, to another person or objects that are in the same tent. Rabbinic Judaism inherits this stipulation and interprets that impurity is transferred if there is a space of at least 1 tepah in length, width, and height. Thus, if there is another space next to it that conforms to the minimum size, the impurity moves sideways in horizontal direction. But if there is no such space, the impurity is blocked and cannot move sideways, so it moves vertically, upwards to the sky or downwards to the deepest place. Such an interpretation is closely connected to the concepts of private and public spaces in Jewish Sabbath regulations and civil law. On the Sabbath day, one should stay in a private space that has a fence and it is forbidden to get out of it. On normal days, one can go out to public space without any horizontal limits and can work for one’s living. Thus the Purity Law of the Torah was systematically reinterpreted by Rabbis, and the concept of ‘tent’ was abstracted into that of ‘space,’ and thus correlated to and applied to the notions of private and public space. Then they applied this new conception to the traditional Purity Law and produced additional rules. It shows a dynamic process whereby a religious legal tradition corresponds with secular traditions and produces a new way of life.

미쉬나 본문에 나타난 사마리아인에 대한 태도

윤성덕(Sungduk Yun) 한국기독교학회 2021 한국기독교신학논총 Vol.119 No.-

신약성경에서 유대인 사회 안에 존재하는 다양한 집단들을 만날 수 있는데, 그중 하나인 사마리아인들을 미쉬나 본문들을 통해서 관찰해 보면 유대 랍비들이 일상생활은 물론 제의적인 영역에서도 사마리아인들을 폭넓게 인정하는 관대한 태도를 발견할 수 있다. 그 이유는 사마리아인들이 동일한 토라를 경전으로 인정하기 때문이며, 또한 사마리아인들이 토라의 법 규정을 실제로도 준수하고 있다고 인정하기 때문이다. 그러나 기록된 토라를 해석하는 부분에 있어서는 유대 공동체와 사마리아 공동체 사이에 이견이 있을 수 있으므로, 확인 후 행동해야 한다. 종교적 중심지가 어디냐 하는 문제와 종교 절기를 언제 지키느냐 하는 문제, 통혼하는 문제는 절대 양보할 수 없는데, 모두 제의적이면서도 상당히 정치적인 문제이기도 하다. The text of the New Testament mentions the existence of various Jewish groups in the 2<SUP>nd</SUP> Temple period Israel. According to the Mishnah, the Samaritans, among them, were generously treated in both daily and ritual life by Jewish rabbis, because they recognized the Torah as their holy book, and they were believed to follow the law of the Torah. However, when Samaritans had different interpretations on the law, one should have checked the matter before one joins the Samaritans’ custom. The matters of their religious center on Mt. Grizim, the ritual calendar, or intermarriage were never be accepted by the rabbis, but they were as political as ritual problem.

“돌아 올 수 없는 땅(erṣet lā tȃri)”

윤성덕(Sungduk Yun) 한국종교학회 2014 宗敎硏究 Vol.74 No.4

People of the Ancient West Asian/Mesopotamian Culture believed that a human being continued her/his postmortem life as a ghost or spirit, and their funerary customs were well developed in relation to this belief. The purpose of this essay is to explore Ancient West Asian literary sources that depict the underworld and afterlife, to examine the thought behind words and expressions of the documents, and to search for the mutual relationship among them. In order to pursue the research questions, the myths of ‘Descent of Inanna/Ishtar to Underworld,’ ‘Nergal and Ereshkigal,’ and ‘Erra Epic’ will be studied. Narratives such as ‘Death of Ur-Nammu and his Descent to Underworld,’ ‘Vision of Underworld of an Assyrian Prince,’ and ‘Gilgamesh Epic’ will also be inspected for the research. The contents of these works will be interpreted with the categories, the geographic understanding of the underworld, the image of death, the life of the dead, the return of the dead onto this world, other inhabitants of the underworld, and the judgement after death. No particular hermeneutic tool will be applied but the analysis of the text itself. Some depictions of the underworld draw it as an opposite place to the land of the living, but others portrait it as a quite similar place but a flip side of this world. The two groups of expressions seem to be in conflict and cannot be harmonized, but they also can be interpreted by the name of diversity and development through the ages. The sentences that describe the underworld as a similar place to the land of the living belong to documents composed in relatively later periods, so a certain development can be observed from the Old Babylonian Period when Sumerian was losing its ground as an official language and Akkadian was gaining its authority together with the rise of Amorite Dynasties in Ancient West Asia.

유대법 안에서 개인 의도의 기능: 미쉬나 켈림을 중심으로

윤성덕 ( Sungduk Yun ) 한국외국어대학교 중동연구소 2019 중동연구 Vol.38 No.1

An individual intention has long been a topic of research among scholars of Jewish studies, focusing on the functions of personal intention in the areas of civil, criminal, and religious law. This essay is reading and analyzing the Mishnaic texts and finds that the Jewish tradition of purity law also shows clear interest in the concept of individual intention as an important criterion of their legal judgments. An individual intention is described to change the ritual characteristics of an object. When an individual makes an object available to use, it becomes susceptible to become unclean. At the moment that the object becomes useless, it becomes clean. So an individual, even before practicing an action, decides the status of an object and rules to follow in relation to the purity law. On the other hand, an individual action is believed to take place according to certain social customs, such as one’s professional experties inside the Jewish community. Then the rabbinic thought of the second century CE developed the tradition of an individual intention as a religious standard, but, at the same time, it made sure that a Jewish individual stayed in the communal boundaries. This two-way interpretations seems to keep the Jewish community alive and well in many different circumstances in its history.

예레미야 34:8-22에 실린 노예해방

윤성덕 ( Yun Sungduk ) 한국서양고대역사문화학회 2013 서양고대사연구 Vol.34 No.-

The laws of the Torah are famous for its merciful articles on the topic of slaves, who could be released from their bonds after six years of service. Jeremiah 34:8-22 may be the only testimony that the Old Testament laws were put into practice, because this text reports an event of a certain slave remission at the end of Zedekiah’s reign. Jerusalem was under attack of Babylonian army, and Zedekiah and his people made a covenant to set their Hebrew slaves free. This seemingly pious act could not last long, however, because the owners of those slaves took them back as soon as the Babylonian army retreated from Jerusalem. Observing the outcome of the covenant, Jeremiah the prophet condemned the king and Judeans for breaking the promise with the Lord and their blasphemous act caused by selfish desire. The purpose of this article is, first and foremost, to check if the laws of the Torah can be applied on the event described in Jer. 34. Secondly, the historical and socio-economic rationale of the event will be deduced and some supporting historical sources are to be examined. Comparing Jer. 34 with the laws of Exodus 21, Deuteronomy 15, and Leviticus 25, it becomes clear that Zedekiah’s slave remission was not the intended situation that the laws of the Torah define. Jeremiah seemed to interpret the general spirit of the Hebrew legal tradition and apply it to the event in question. As for historical sources that may shed light on our event, we have several Greek episodes from the Classic world, in which slaves were recruited as soldiers in time of war. With a promise of future freedom, the slaves could be a much needed source of man-power and also turn into a firm defense line against the enemy’s psychological warfare. The ‘Siege Documents’ from ancient Mesopotamia provide a vivid portrayal of a city under attack, especially the lack of food for people who are weak and in lower classes of the society. Certain Akkadian contracts show special sales condition that cancels the royal proclamation of liberty, which may partly explain why the Hebrew slaves were so easily subjugated back to their former masters. Through this research, it can be said that the slave remission of Jer. 34 was one-of-a-kind event with little relevance to the laws of the Torah. Zedekiah and his courtiers had good historical and socio-economic reasons to set their slaves free at the time of the siege. Jeremiah’s evaluation of the event was not a precise application of the Hebrew law, but a religious interpretation on the basis of the gist of the law.

아카드어 문학 작품에 나타난 종교적 죄

윤성덕 ( Yun Sungduk ) 서울대학교 인문학연구원 2016 인문논총 Vol.73 No.4

This essay aims to explore Akkadian literary texts that include terms for religious sin, such as settu, settutu, arnu, annu, targigu, hatu, hititu, hitu, and considers what kind of religious tradition exists behind them. The Akkadian texts reveal to us that religious sin was largely considered to be a ritual mistake, unintentionally committed by an individual. The Gods could forgive the sinner or punish the perpetrator with diseases or other disasters. Professional religious personnel could help their clients with certain prayers, rituals, or incantations, but politicians made use of the concept of religious sin to criticize their opponents and to imprecate curses upon them. In the Neo-Babylonian period, it became much more important to prevent the committing of sins or resulting punishments, so anticipatory prayers and beneficial acts were emphasized. It was an astonishing change of religious tradition, in that the concept of religious sin broke out from its function as a practical remedy and individual faith came to be pursued instead.