The Sabbath World (35 page)

“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.

“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).

“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.

“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.