NOTES
INTRODUCTION THE VIEW FROM AFAR
“is perfectly sui generis and irreducible”: Rudolf Otto, The Idea of the Holy, translated by John W. Harvey (New York, London: Oxford University Press, 1923), p. 7.
The Law, the legal theorist: Robert Cover, “Nomos and Narrative,” Harvard Law Review 97, no. 1 (November 1983): 4–69.
“Holy days, rituals, liturgies”: Yosef Hayim Yerushalmi, Zakhor: Jewish History and Jewish Memory (Seattle: University of Washington Press for Jewish Publication Society of America, 1982), pp. 42–43.
“Because of the river Sambatyon”: Sanhedrin 65b; Genesis Rabbah 11:5.
“for they have no manservants”: Elkan Nathan Adler, ed., Jewish Travellers (London: George Routledge & Sons, 1930), p. 13.
“Sunday comes, and brings”: Charles Dickens, Sunday, Under Three Heads (London: J. W. Jarvis, 1836), p. 29.
“In the Universe of Shabbat”: Dov Peretz Elkins, ed., A Shabbat Reader: Universe of Cosmic Joy (New York: UAHC Press, 1998), p. xv.
“the most brilliant creation”: Quoted in Yedidia D. Stern, “From a Shabbat of Work to a Shabbat of Rest,” Israeli Democracy Institute website, February 26, 2007, http://www.idi.org.il/sites/english/ResearchAndPrograms/
ReligionandState/Pages/ReligionandStateArticle2FromaShabbat
.aspx.
“religious behaviorism”: Abraham Joshua Heschel, Moral Grandeur and Spiritual Audacity: Essays (New York: Farrar, Straus & Giroux, 1996), pp. 104–5.
“a knight of faith”: Søren Kierkegaard, Fear and Trembling: Dialectical Lyric by Johannes de Silentio, translated by Alastair Hannay (New York: Penguin, 1985), pp. 68 ff.
“necessarily associated with”: Max Kadushin, The Rabbinic Mind (Jewish Theological Seminary of America, 1952), p. 169.
“the ordinary man”: Franz Kafka, Letters to Friends, Family and Editors, translated by Richard and Clara Winston (New York: Schocken Books, 1977), p. 285.
“would be ready to fulfill”: Franz Kafka, Parables and Paradoxes, in German and English, edited by Nahum H. Glatzer (New York: Schocken Books, 1961 [1935]), pp. 42–43.
“The Sabbath was made”: Mark 2:27.
“When the time for Jumu’ah”: Abdullah Yusuf Ali, The Meaning of the Holy Qur’an (Brentwood, Md.: Amana Publications, 1999), p. 1469, footnote 5462.
“There are one hundred and fifty-seven”: Haim Nachman Bialik, Halacha and Agada (London: Zionist Federation of Great Britain and Ireland, 1944), p. 12, cited in Yosef Yitzhak Lifshitz, “Secrets of the Sabbath,” Azure, no. 10 (Winter 2001): 86.
“Only from the inside”: Alice Munro, The View from Castle Rock: Stories (New York: Random House, 2007), p. 17.
PART ONE TIME SICKNESS
“from sunset”: Babylonian Talmud, Shabbat 34b.
The story is told: Pirkei Avot, 5:8.
Is it still twilight?: Babylonian Talmud, Shabbat 34b.
The Talmud asks: Babylonian Talmud, Shabbat 69b.
“mostly headaches or stomach disturbances”: Sándor Ferenczi, Further Contributions to the Theory and Technique of Psychoanalysis, translated by Jane Isabel Suttie and others (New York: Boni & Liveright, 1927), pp. 174–77.
“So long as man marked”: Daniel Boorstin, The Discoverers: A History of Man’s Search to Know His World and Himself (New York: Random House, 1983), p. 12.
“Sunday is the holiday”: Ferenczi, Further Contributions, p. 175.
“psychological man”: Philip Rieff, The Triumph of the Therapeutic (New York: Harper & Row, 1966).
“My father, who”: Quoted in Frederick C. Beiser and Mary Gluck, Georg Lukács and His Generation, 1900–1918 (Cambridge: Harvard University Press, 1991), p. 70.
the cultural historian: Stephen Kern, The Culture of Time and Space: 1880–1918 (Cambridge: Harvard University Press, 1983), pp. 1–65.
To maximize the time spent: Arlie Russell Hochschild, The Time Bind: When Work Becomes Home and Home Becomes Work (New York: Metropolitan Books, 1997).
She based this on: Juliet Schor, The Overworked American: The Unexpected Decline of Leisure (New York: Basic Books, 1991).
You acknowledge that: John P. Robinson and Geoffrey Godbey, Time for Life: The Surprising Ways Americans Use Their Time (University Park: Pennsylvania State University Press, 1997).
“in the evening, at night”: Harriet B. Presser, Working in a 24/7 Economy: Challenges for American Families (New York: Russell Sage Foundation, 2003), p. 1.
“The clock, not the steam-engine”: Lewis Mumford, Technics and Civilization (New York: Harcourt, Brace, 1934), p. 14.
According to the British: E. P. Thompson, “Time, Work-Discipline, and Industrial Capitalism,” Past & Present, no. 38 (December 1967): 56–97.
“The infraction of its rules”: Max Weber, The Protestant Ethic and the Spirit of Capitalism, translated by Talcott Parsons (Mineola, N.Y.: Dover, 2003), p. 51.
“We had always”: Staffan Burenstam Linder, The Harried Leisure Class (New York: Columbia University Press, 1970), pp. 1 ff.
Scheuch called this: Quoted in Thomas Goodale and Geoffrey Godbey, The Evolution of Leisure: Historical and Philosophical Perspectives (State College, Penn.: Venture Publishing, 1988), p. 127.
Lacking the leisure: Linder, The Harried Leisure Class, p. 71.
“Despite school times”: Thompson, “Time, Work-Discipline, and Industrial Capitalism,” p. 79.
In 1973: John M. Darley and C. Daniel Batson, “From Jerusalem to Jericho: A Study of Situational and Dispositional Variables in Helping Behavior,” Journal of Personality and Social Psychology 27 (1973): 100–108.
“Call the Sabbath a delight”: Isaiah 58:16.
“When the Holy Temple”: Babylonian Talmud, Pesachim 109b.
“This cup is the new”: Luke 22:20.
Everyone swigs wine in the Bible: Elliott Horowitz, “Sabbath Delights: Towards a Social History,” in Sabbath: Idea, History, Reality, edited by Gerald J. Blidstein (Beer Sheva, Israel: Ben Gurion University of the Negev Press, 2004), pp. 131–58.
“Work makes for prosperous days”: Charles Baudelaire, “Du Vin et du Haschisch,” in Les Paradis Artificiels, vol. 1 (Paris: Bibliothèque de la Pléiade, Gallimard, 1975), p. 380.
“Every person”: Abraham H. Lewis, A Critical History of Sunday Legislation from 321 to 1888 A.D. (New York: D. Appleton, 1888), p. 22, cited in David N. Laband and Deborah Hendry Heinbuch, Blue Laws: The History, Economics, and Politics of Sunday-Closing Laws, 1987 (Lexington, Mass.: Lexington Books, 1987), pp. 18–19.
“communitas”: Victor Turner, The Ritual Process: Structure and Anti-Structure (Chicago: Aldine, 1969), pp. 94 ff.
“Community is the being”: Martin Buber, The Martin Buber Reader: Essential Writings (New York: Palgrave Macmillan, 2002), p. 201.
PART TWO GROUP DYNAMICS
“The emotion seems too raw”: David Rosenberg, ed., Congregation: Contemporary Writers Read the Hebrew Bible (New York: Harcourt Brace Jovanovich, 1987), p. 384.
On the contrary: Amy Docker Marcus, The View from Nebo: How Archaeology Is Rewriting the Bible and Reshaping the Middle East (Boston: Back Bay Press, 2001), p. 157.
“The tongue of the suckling”: Lamentations 4:4–5.
“Those who feasted on dainties”: Lamentations 2:20.
“But the Babylonian troups”: 2 Kings 25:7.
“slew all the nobles”: Jeremiah 39:6. 33 “poorest in the land”: 2 Kings 25:11.
“The foe has laid hands”: Lamentations 1:10. 33 “All who admired her”: Lamentations 1:8–9. 33 “He has broken my teeth”: Lamentations 3:16.
“is both ingenious”: Roland de Vaux, Ancient Israel (New York: McGraw-Hill, 1965), p. 479.
“when the gods’ heart”: Ibid., p. 476.
“For a people in ancient times”: Yosef Hayim Yerushalmi, Zakhor: Jewish History and Jewish Memory (Seattle: University of Washington Press for Jewish Publication Society of America, 1982), p. 13.
“are grounded in”: Émile Durkheim, The Elementary Forms
of Religious Life, translated by Karen E. Fields (New York: Free Press, 1995), p. 2.
“Although religious thought”: Ibid., p. 385.
“freedom of time regime”: Todd D. Rakoff, A Time for Every Purpose: Law and the Balance of Life (Cambridge: Harvard University Press, 2002), pp. 157 ff.
“If, for example”: Ibid., p. 161.
“because ye sanctified”: Deuteronomy 32:51. 41 “Would to God”: Exodus 16:2–3.
“walk in my law”: Exodus 16:4.
“against Moses”: Exodus 15:24.
“for them a statute”: Exodus 15:25.
“wafers made with honey”: Exodus 16:31.
“What is it but heavenly”: Ilana Pardes, The Biography of Ancient Israel (Berkeley: University of California Press, 2000), p. 51.
“And it came to pass”: Exodus 16:27–30.
“The man shall be”: Numbers 15:35.
“cut off from among”: Exodus 31:14.
“because the next day”: The Jeruslaem Post, December 13, 2002.
“affords men leisure to meet”: Saadia Gaon, The Book of Beliefs and Opinions, translated by Samuel Rosenblatt (New Haven, Conn.: Yale University Press, 1948), p. 143.
“a day peculiarly American”: Henry Ward Beecher, “Libraries and Public Reading Rooms: Should They Be Opened on Sunday?” (Cambridge, Mass.: J. Ford, 1872).
“moral earnestness”: Elwood Worcester, “Shall We Keep Sunday or Lose It?” 1906.
“a cultural asset”: McGowan et al. v. Maryland, 366 U.S. 420 (1961). 48 “He is my shepherd”: Isaiah 44:28.
It should be noted: Joseph Blenkinsopp, “Temple and Society in Achaemenid Judah,” in Second Temple Studies, Persian Period, vol. 1, edited by Philip R. Davies, Journal for the Study of the Old Testament, Supplement Series 117 (Sheffield, England: Sheffield Academic Press, 1991), p. 47.
“In those days”: Nehemiah 13:15–22.
“It was also”: C. C. McCown, “City,” in The Interpreter’s Dictionary of the Bible, vol. 1, edited by George Arthur Buttrick (Nashville, Tenn.: Abingdon, 1962), p. 634.
“Thus cleansed”: Nehemiah 13:30.
“like prodigal sons”: Jonathan Sarna, American Judaism (New Haven, Conn.: Yale University Press, 2004), pp. 266–68.
Influential friends: Robert Trotter, “Muzafer Sherif: A Life of Conflict and Goals,” Psychology Today, September 1985, pp. 55–59.
Anyone who has lived: Muzafer Sherif and Carolyn W. Sherif, An Outline of Social Psychology (New York: Harper & Brothers, 1956), pp. 301 ff.
The campers “perceived”: Amy Sales and Leonard Saxe, How Goodly Are Thy Tents (Lebanon, N.H.: University Press of New England, 2004), p. 3.
from the beginning: Abigail Van Slyck, A Manufactured Wilderness: Summer Camps and the Shaping of American Youth, 1890–1960 (Minneapolis: University of Minnesota Press, 2006).
PART THREE THE SCANDAL OF THE HOLY
“The word Sabbath”: Thomas Shepard, The Works of Thomas Shepard, vol. 3, Theses Sabbaticae (Ligonier, Penn.: Soli Deo Gloria Publications, 1992), p. 254.
“What is the origin”: Émile Durkheim, The Elementary Forms of Religious Life, translated by Karen E. Fields (New York: Free Press, 1995), pp. 9–10.
“The sacred thing is”: Ibid., p. 56.
“There is no religion”: Ibid., p. 347.
“All over the world”: Edmund R. Leach, “Two Essays Concerning the Symbolic Representation of Time,” in Rethinking Anthropology (Oxford: Berg Publishers, 1966), pp. 132 ff.
“Divine election is an exacting”: Robert Alter, The World of Biblical Literature (New York: Basic Books, 1992), p. 105.
“Holiness means keeping”: Mary Douglas, Purity and Danger (New York: Routledge, 1966), p. 67.
“a principle of separation”: David Damrosch, “Leviticus,” in The Literary Guide to the Bible, edited by Robert Alter and Frank Kermode (Cambridge: Harvard University Press, 1987), p. 74.
“The Tabernacle”: Numbers Rabbah 12:13.
“It is like a man”: Bereshit Rabbah 10:9.
“This may be compared”: Ibid.
“We may eat”: Genesis 3:2 ff.
“the question is rhetorical”: Genesis, translated by E. A. Speiser (New York: Doubleday, 1962), p. 24.
“God knew”: The Metsudah Chumash/Rashi, vol. 1, translated by Rabbi Avrohom Davis (“Bereishis”) (Israel Book Shop, 2002), p. 34.
“They had enjoyed”: Louis Ginzberg, The Legends of the Jews (Baltimore: Johns Hopkins University Press, 1998), p. 82.
“What was there”: Samson Raphael Hirsch, Horeb: A Philosophy of Jewish Laws and Observances, translated by Dayan Dr. I. Grunfeld (New York: Soncino Press, 1994), pp. 62 ff.
“correspond to the basic”: All quotes from Arendt are from Hannah Arendt, The Human Condition (Chicago: University of Chicago Press, 1998), pp. 7 ff.
In 167 B.C.E.: My source for this narrative and the quotes within it is the Anchor Bible’s I Maccabees and II Maccabees, as well as the introductions and notes by the editor, Jonathan Goldstein (New York: Doubleday, 1976).
“will appear to such”: Josephus, Against Apion, in The New Complete Works of Josephus, vol. 1, translated by William Whiston (Grand Rapids, Mich.: Kregel, 1999), 949, 209–12.
“speak great words”: Daniel 7:25.
“many of them that sleep”: Daniel 12:2–3.
“They had learned”: Yosef Hayim Yerushalmi, Zakhor: Jewish History and Jewish Memory (Seattle: University of Washington Press for Jewish Publication Society of America, 1982), p. 21.
PART FOUR THE FLIGHT FROM TIME
“Let us alone”: All quotes in this scene from Mark 1.
“Mark’s Jesus”: Paula Fredriksen, Jesus of Nazareth: King of the Jews (New York: Alfred A. Knopf, 1999), p. 31.
“Apocalypse hovers”: Harold Bloom, Jesus and Yahweh (New York: Riverhead Books, 2005), pp. 60 ff.
“cosmic apocalyptic eschatological”: Mark 1–8: A New Translation with Introduction and Commentary by Joel Marcus (New York: Doubleday, 2000), p. 72. (Marcus attributes the phrase to a Dutch Bible scholar named M. C. de Boer.)
“The time is short”: 1 Corinthians 7:29.
“space of flows”: Manuel Castells, The Rise of the Network Society (London: Blackwell, 2000), p. 445.
“the man of science”: Henry Adams, The Education of Henry Adams: An Autobiography (Boston: Houghton Mifflin, 1918), pp. 486–87.
“a new series of time”: Frank Kermode, The Sense of an Ending: Studies in the Theory of Fiction (New York: Oxford University Press, 2000), p. 188.
“the fulness of the time”: Galatians 4:4.
“the pivotal concept”: Søren Kierkegaard, The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin, edited and translated by Reidar Thomte, in collaboration with Albert B. Anderson (Princeton, N.J.: Princeton University Press, 1980), p. 90.
“Have you ever had a gallop”: C. S. Lewis, The Lion, the Witch and the Wardrobe (New York: HarperCollins, 1978), pp. 180–81.
In one such study: Hogne Øian, “Time Out and Drop Out: On the Relation Between Linear Time and Individualism,” Time and Society 13, no. 2/3 (2004): 173–94.
“What we now think”: Fredriksen, Jesus of Nazareth, p. 130.
“You make yourself a laughing-stock”: Origen, Contra Celsum 7.36, quoted in Robert Wilken, John Chrysostom and the Jews: Rhetoric and Reality in the Late 4th Century (Berkeley: University of California Press, 1983), p. 139.
“‘Who is my mother?’”: Matthew 12:48–50.
“There is neither Jew”: Galatians 3:28.
“days, and months”: Galatians 4:10.
“After that ye have known”: Galatians 4:9.
“Sabbatizing”: Samuele Bacchiocchi, From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity (Rome: Pontifical Gregorian University Press, 1977), p. 214.
“because of your sins”: Justin Martyr, Dialogue with Trypho, translated by Thomas B. Falls (New York:
Christian Heritage, 1948), p. 175.
“was that you”: Ibid., p. 188.
“Thou shalt eat neither swine”: Barnabas, The Epistle of Barnabas, in The Didache, The Epistle of Barnabas, The Epistles and The Martyrdom of St. Polycarp, The Fragments of Papias, The Epistle to Diognetus, translated by James A. Kleist (Westminster, Md.: Newman Press, 1961), pp. 50–51.
“And on the day”: Justin Martyr, “The First Apology of Justin Martyr,” in Early Christian Fathers, edited by Cyril Richardson (Philadelphia: Westminster Press, 1953), pp. 242 ff.
One student of Sunday: Willy Rordorf, Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church, translated by A.A.K. Graham (Philadelphia: Westminster Press, 1968), pp. 157–59.
Nothing could be less: Bacchiocchi, From Sabbath to Sunday, p. 187.
Worried that his prisoners: Pliny, The Letters of the Younger Pliny, translated by Betty Radice (New York: Penguin, 1969), p. 294.
In a book titled: Both the narrative and the quotes that follow are taken from Robert Wilken, John Chrysostom and the Jews: Rhetoric and Reality in the Late 4th Century (Berkeley: University of California Press, 1983).
PART FIVE PEOPLE OF THE BOOK
“Printing,” he declared: Martin Luther, M. Luthers Werke: Kritische Gesamtausgabe (Weimar: H. Böhlau, 1883–), quoted and translated by Jean-François Gilmont in The Reformation and the Book, edited by Jean-François Gilmont and translated by Karin Maag (Brookfield, Vt.: Ashgate, 1998), p. 1.
“a truly mass readership”: Lucien Febvre and Henri-Jean Martin, The Coming of the Book: The Impact of Printing, 1450–1800, translated by David Gerard (London: Verso, 1997), p. 295.
One study of a mining: Gilmont, The Reformation and the Book, p. 86.
And then there were the wives: P. Imbart de la Tour, Les Origines de la Reforme, vol. 4 (Paris: Librairie Hachette, 1909–1935), quoted ibid., pp. 225, 264.
“there were biblical”: Fania Oz-Salzberger, “The Jewish Roots of Western Freedom,” Azure, no. 13 (2002): 88–132.
“therefore could not be coterminous”: Daniel Liechty, Andreas Fischer and the Sabbatarian Anabaptists (Scottsdale, Penn., & Kitchener, Ohio: Herald Press, 1988), p. 108.
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