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Tanah’a Göre Kudüs’ün Kutsallaşma Süreci

Year 2015, Volume: 24 Issue: 02, 125 - 148, 04.01.2016

Abstract

Öz

“Kudüs” veya Yahudi kutsal metinlerindeki adıyla “Yeruşalayim” Yahudiler için kutsal bir şehirdir. Fakat bu kutsallık M.Ö. 7. yy.da şartların zorlamasıyla ortaya çıkmıştır. Musa döneminden Davud’a kadar İsrailoğulları’nın bu şehire herhangi bir ilgisi olmamıştır. Davud zamanında politik ve dini merkez haline gelmekle ilk teşebbüs yapılsa da Yeruşalayim’i İsrailoğulları kutsal görmemiş, onu yegâne meşru ibadet mekanı saymamış, onun dışındaki bama adlı ibadet yerlerine de yönelmişlerdir. Yeruşalayim’in kutsallaşma süreci sonraki aşamalarda şöyle gerçekleşmiştir: Hizkiya (M.Ö. 727–697) zamanında önemli adımlar atılmış ve bu Yoşiyahu (M.Ö. 640–609) ile devam etmiş, nihayet Babil sürgünü tecrübesiyle son haline kavuşmuştur.

Anahtar Kelimeler: Yeruşalayim, Kudüs, Kutsal Şehir, İsrailoğlulları, Yahudi, Tanah

 

Sacralization Process of Jerusalem according to Tanakh

Abstract

“Al-Quds” or as it is known in Jewish sacred texts “Jerusalem” is regarded as a sacred city by the Jews. But this sacredness emerged in the 7th century BCE because of the pressure of the circumstances. From Moses until David Israelites did not have any concern with Jerusalem. Jerusalem grew as a political and religious centre in David’s time, as the first attempt in sacralization. But the Israelites did not regard it sacred and did not considered it as the only licit place of worship. They turned to other places of worship too which were named bama. The process of sacralization of Jerusalem was completed in these stages. In Hezekiah’s reign (727-697 BC) important steps had been taken and this continued during Josiah’s reign (640-609 BC). Finally, this process culminated with the experience of Babylonian Exile and crystallized after it.

Key Words: Jerusalem, al-Quds, Holy City, Israelites, Jew, Tanakh

References

  • Abramsky, Samuel – Gibson, Shimon, “Jerusalem”, Encyclopaedia Judaica, 2nd. ed., XI, 144.
  • Adam, Baki, “Müslümanların Yahudilere yönelttikleri teolojik eleştiriler”, Müslümanlar ve diğer din mensupları: Müslümanların diğer din mensuplarıyla ilişkilerinde temel yaklaşımlar, (ed. Abdurrahman Küçük ve dğr.), Ankara: Türkiye Dinler Tarihi Derneği Yayınları, 2004, 103-118.
  • Armstrong, Karen, “The Holiness of Jerusalem: Asset or Burden?”, Journal of Palestine Studies, 27 (1998/3), s. 5-19.
  • Arslantaş, Nuh, İslam Dünyasında Samiriler: Osmanlı dönemine kadar, İstanbul: İz Yayıncılık 2008.
  • Avi-Yonah, Michael – Gibson, Shimon, “Shiloh”, Encyclopaedia Judaica, 2nd ed., XVIII, 478-479.
  • Avi-Yonah, Michael, “Moriah”, Encyclopaedia Judaica, 2nd ed., XIV, 491.
  • Becking, B. “Day”, Dictionary of deities and demons in the Bible, 2nd ed., (ed. Karel Van Der Toorn ve dğr.), Leiden: Brill 1999, s. 221-223.
  • Cline, Eric H., Jerusalem Besieged: from Ancient Canaan to Modern Israel, Michigan: University of Michigan Press 2005.
  • Fried, Lisbeth S., “The High Places (Bāmôt) and the Reforms of Hezekiah and Josiah: An Archaeological Investigation”, Journal of the American Oriental Society, 122 (2002/3), s. 437-465.
  • Friedman, H. – Simon, Maurice (ed.), Midrash Rabbah, London: Soncino Press, 1939.
  • Gafni, Yeşayahu “Maamado şel Eretz Yisrael ba-todaa ha-Yehudit be-akbut mered Bar Kohba”, Mered Bar Kohba: mehkarim hadaşim, (ed. A. Openheymer- A. Rapaport), Yeruşalayim: Yad Yitzhak Ben Tzevi 1984, s. 224-232.
  • Garsiel, Moşe, Reşit ha-Meluha be-Yisrael: iyunim be-sefer Şemuel, III, 2. bsk., Raanana: ha-Universita ha-Petuha 2008.
  • Gray, John, The legacy of Canaan: the Ras Shamra texts, their relevance, Leiden: Brill 1957.
  • Harman, Ömer Faruk, “Kudüs”, TDV İslâm Ansiklopedisi (DİA), XXVI, 323-327.
  • Hays, Cristopher B. “Religio-historical approaches: Monotheism, method and morality”, Method Matters: Essays on the Interpretation of the Hebrew Bible, (ed. J.M. LeMon, K.H. Richards), Atlanta: Society of Biblical Literature 2009, s. 169-194.
  • Hoerth, Alfred – McRay, John, Bible Archeology: an exploration of the history and culture of early civilizations, Grand Rabids: Baker Books 2006.
  • Huffmon, H.B. “Shalem”, Dictionary of deities and demons in the Bible, 2nd ed., (ed. Karel Van Der Toorn ve dğr.), Leiden: Brill 1999, s. 755-757.
  • “Jerusalem”, http://www.jewishencyclopedia.com/articles/8604-jerusalem (erişim tarihi: 24.04.2015).
  • Kaşer, Aryeh, “Yeruşalayim ka-metropolis be-toadato ha-leumit şel Filon”, Katedra le-toldot Eretz Yisrael ve-yişuva, XI (1979), s. 45-56.
  • Killebrew, Ann E. “Biblical Jerusalem: an archeological assessment”, Jerusalem in Bible and Archeology: the First Temple Period, (ed. Andrew G. Vaughn ve dğr.), Atlanta: Society of Biblical Literature 2003, s. 329-346.
  • Killebrew, Ann E. “Jerusalem during the first and second temple periods: recent excavations and discoveries on and near the Temple Mount”, Temple of Jerusalem: From Moses to the Messiah, (ed. Steven Fine), Leiden: Brill 2011, s. 365-386.
  • Knight, Douglas A. “Hebrews”, The Oxford Companion to The Bible, (ed. Bruce M. Metzger, Michael David Coogan), Oxford: Oxford UP 1993, s. 273-274.
  • Kroyanker, David, Yeruşalayim: şehunot ve-batim, tkufot ve-signonot, Yeruşalayim: Keter 2006.
  • Mazar, Eilat, The Palace of King David: excavations at the summit of the City of David, Jerusalem: Shoham Academic Research and Publication 2009.
  • Nakhai, Beth Alpert, Archaeology and the Religions of Canaan and Israel, Boston: ASOR 2001.
  • Nir, Rivka, Yeruşalayim le-Doroteya I: me-ir Yevusit le-birat am Yisrael, Raanana: ha-Universita ha-Petuha 1984.
  • Noll, K.L., Canaan and Israel in Antiquity: an introduction, London: Sheffield Academic Press 2001.
  • O’Connor, Jerome Murphy, Keys to Jerusalem: collected essays, Oxford: Oxford UP 2012.
  • Oded, Bustenay, Toldot Am Yisrael be-Yemey Bayit Rişon I: ha-memlaha ha-meuhedet, Raanana: ha-Universita ha-Petuha 2007.
  • Rainey, Anson F. “Unruly elements in Late Bronz Canaanite Society”, Pomegranates and Golden Bells, (ed. David P. Wright ve dğr.), Warsaw: Eisenbrauns 1995, s. 481-496.
  • Robinson, Jed, “The God of the Patriarchs and the Ugaritic Texts: A Shared Religious and Cultural Identity”, Studia Antiqua, 8 (2010/1), s. 25-33.
  • Ronen, Yisrael, Yeruşalayim le-Doroteya II: me-ir mikdaş le-birat memlahat ha-Hasmonaim, Raanana: ha-Universita ha-Petuha 1984.
  • Rozenberg, Roy A., “The God Sedeq”, Hebrew Union College Annual, 36 (1965), s. 161-177.
  • Safray, Zeev– Safray, Hanna “Keduşat Eretz Yisrael ve Yeruşalayim: kavim le-hitpathuto şel ha-raayon”, Yehudim ve Yahadut be-Yemey Bayit Şeni, ha-Mişna ve ha-Talmud, (ed. Aharon Oppenhaimer ve dğr.), Yeruşalayim: Yad Yitzhak Ben Tzevi 1993, s. 344-371.
  • Southall, David J., Rediscovering Righteousness in Romans, Tübingen: Mohr Siebek 2008.
  • Şur, Natan, Toldot Yeruşalayim I: ha-ir hekdem Yisraelit ve-ad ha-tkufa ha-Bizantit, Tel Aviv: Devir 1987.
  • Tigay, Jeffrey H., You Shall Have No Other Gods: Israelite Religion in the Light of Hebrew Inscriptions, Atlanta: Scholars Press 1986.
  • Whiston, William ve dğr. (ed.), Complete works of Josephus, New York: Bigelow Brown, yy.
  • Yaphet, Sara “From the King’s sanctuary to the chosen city”, Jerusalem: its sanctity and centrality to Judaism, Christianity and Islam, (ed. Lee I. Levine), New York: Continuum 1999, s. 3-15.
  • Yiğitoğlu, Mustafa, Yahudilikte Tanrının Yeri: (Semavi Mabed), İstanbul: Bayem 2011.
  • Zmirin, Şalom, Yeşayahu ve tkufato, Yeruşalayim: Bialik 1977.
Year 2015, Volume: 24 Issue: 02, 125 - 148, 04.01.2016

Abstract

References

  • Abramsky, Samuel – Gibson, Shimon, “Jerusalem”, Encyclopaedia Judaica, 2nd. ed., XI, 144.
  • Adam, Baki, “Müslümanların Yahudilere yönelttikleri teolojik eleştiriler”, Müslümanlar ve diğer din mensupları: Müslümanların diğer din mensuplarıyla ilişkilerinde temel yaklaşımlar, (ed. Abdurrahman Küçük ve dğr.), Ankara: Türkiye Dinler Tarihi Derneği Yayınları, 2004, 103-118.
  • Armstrong, Karen, “The Holiness of Jerusalem: Asset or Burden?”, Journal of Palestine Studies, 27 (1998/3), s. 5-19.
  • Arslantaş, Nuh, İslam Dünyasında Samiriler: Osmanlı dönemine kadar, İstanbul: İz Yayıncılık 2008.
  • Avi-Yonah, Michael – Gibson, Shimon, “Shiloh”, Encyclopaedia Judaica, 2nd ed., XVIII, 478-479.
  • Avi-Yonah, Michael, “Moriah”, Encyclopaedia Judaica, 2nd ed., XIV, 491.
  • Becking, B. “Day”, Dictionary of deities and demons in the Bible, 2nd ed., (ed. Karel Van Der Toorn ve dğr.), Leiden: Brill 1999, s. 221-223.
  • Cline, Eric H., Jerusalem Besieged: from Ancient Canaan to Modern Israel, Michigan: University of Michigan Press 2005.
  • Fried, Lisbeth S., “The High Places (Bāmôt) and the Reforms of Hezekiah and Josiah: An Archaeological Investigation”, Journal of the American Oriental Society, 122 (2002/3), s. 437-465.
  • Friedman, H. – Simon, Maurice (ed.), Midrash Rabbah, London: Soncino Press, 1939.
  • Gafni, Yeşayahu “Maamado şel Eretz Yisrael ba-todaa ha-Yehudit be-akbut mered Bar Kohba”, Mered Bar Kohba: mehkarim hadaşim, (ed. A. Openheymer- A. Rapaport), Yeruşalayim: Yad Yitzhak Ben Tzevi 1984, s. 224-232.
  • Garsiel, Moşe, Reşit ha-Meluha be-Yisrael: iyunim be-sefer Şemuel, III, 2. bsk., Raanana: ha-Universita ha-Petuha 2008.
  • Gray, John, The legacy of Canaan: the Ras Shamra texts, their relevance, Leiden: Brill 1957.
  • Harman, Ömer Faruk, “Kudüs”, TDV İslâm Ansiklopedisi (DİA), XXVI, 323-327.
  • Hays, Cristopher B. “Religio-historical approaches: Monotheism, method and morality”, Method Matters: Essays on the Interpretation of the Hebrew Bible, (ed. J.M. LeMon, K.H. Richards), Atlanta: Society of Biblical Literature 2009, s. 169-194.
  • Hoerth, Alfred – McRay, John, Bible Archeology: an exploration of the history and culture of early civilizations, Grand Rabids: Baker Books 2006.
  • Huffmon, H.B. “Shalem”, Dictionary of deities and demons in the Bible, 2nd ed., (ed. Karel Van Der Toorn ve dğr.), Leiden: Brill 1999, s. 755-757.
  • “Jerusalem”, http://www.jewishencyclopedia.com/articles/8604-jerusalem (erişim tarihi: 24.04.2015).
  • Kaşer, Aryeh, “Yeruşalayim ka-metropolis be-toadato ha-leumit şel Filon”, Katedra le-toldot Eretz Yisrael ve-yişuva, XI (1979), s. 45-56.
  • Killebrew, Ann E. “Biblical Jerusalem: an archeological assessment”, Jerusalem in Bible and Archeology: the First Temple Period, (ed. Andrew G. Vaughn ve dğr.), Atlanta: Society of Biblical Literature 2003, s. 329-346.
  • Killebrew, Ann E. “Jerusalem during the first and second temple periods: recent excavations and discoveries on and near the Temple Mount”, Temple of Jerusalem: From Moses to the Messiah, (ed. Steven Fine), Leiden: Brill 2011, s. 365-386.
  • Knight, Douglas A. “Hebrews”, The Oxford Companion to The Bible, (ed. Bruce M. Metzger, Michael David Coogan), Oxford: Oxford UP 1993, s. 273-274.
  • Kroyanker, David, Yeruşalayim: şehunot ve-batim, tkufot ve-signonot, Yeruşalayim: Keter 2006.
  • Mazar, Eilat, The Palace of King David: excavations at the summit of the City of David, Jerusalem: Shoham Academic Research and Publication 2009.
  • Nakhai, Beth Alpert, Archaeology and the Religions of Canaan and Israel, Boston: ASOR 2001.
  • Nir, Rivka, Yeruşalayim le-Doroteya I: me-ir Yevusit le-birat am Yisrael, Raanana: ha-Universita ha-Petuha 1984.
  • Noll, K.L., Canaan and Israel in Antiquity: an introduction, London: Sheffield Academic Press 2001.
  • O’Connor, Jerome Murphy, Keys to Jerusalem: collected essays, Oxford: Oxford UP 2012.
  • Oded, Bustenay, Toldot Am Yisrael be-Yemey Bayit Rişon I: ha-memlaha ha-meuhedet, Raanana: ha-Universita ha-Petuha 2007.
  • Rainey, Anson F. “Unruly elements in Late Bronz Canaanite Society”, Pomegranates and Golden Bells, (ed. David P. Wright ve dğr.), Warsaw: Eisenbrauns 1995, s. 481-496.
  • Robinson, Jed, “The God of the Patriarchs and the Ugaritic Texts: A Shared Religious and Cultural Identity”, Studia Antiqua, 8 (2010/1), s. 25-33.
  • Ronen, Yisrael, Yeruşalayim le-Doroteya II: me-ir mikdaş le-birat memlahat ha-Hasmonaim, Raanana: ha-Universita ha-Petuha 1984.
  • Rozenberg, Roy A., “The God Sedeq”, Hebrew Union College Annual, 36 (1965), s. 161-177.
  • Safray, Zeev– Safray, Hanna “Keduşat Eretz Yisrael ve Yeruşalayim: kavim le-hitpathuto şel ha-raayon”, Yehudim ve Yahadut be-Yemey Bayit Şeni, ha-Mişna ve ha-Talmud, (ed. Aharon Oppenhaimer ve dğr.), Yeruşalayim: Yad Yitzhak Ben Tzevi 1993, s. 344-371.
  • Southall, David J., Rediscovering Righteousness in Romans, Tübingen: Mohr Siebek 2008.
  • Şur, Natan, Toldot Yeruşalayim I: ha-ir hekdem Yisraelit ve-ad ha-tkufa ha-Bizantit, Tel Aviv: Devir 1987.
  • Tigay, Jeffrey H., You Shall Have No Other Gods: Israelite Religion in the Light of Hebrew Inscriptions, Atlanta: Scholars Press 1986.
  • Whiston, William ve dğr. (ed.), Complete works of Josephus, New York: Bigelow Brown, yy.
  • Yaphet, Sara “From the King’s sanctuary to the chosen city”, Jerusalem: its sanctity and centrality to Judaism, Christianity and Islam, (ed. Lee I. Levine), New York: Continuum 1999, s. 3-15.
  • Yiğitoğlu, Mustafa, Yahudilikte Tanrının Yeri: (Semavi Mabed), İstanbul: Bayem 2011.
  • Zmirin, Şalom, Yeşayahu ve tkufato, Yeruşalayim: Bialik 1977.
There are 41 citations in total.

Details

Primary Language Turkish
Journal Section Articles
Authors

Eldar Hasanoğlu

Publication Date January 4, 2016
Published in Issue Year 2015 Volume: 24 Issue: 02

Cite

ISNAD Hasanoğlu, Eldar. “Tanah’a Göre Kudüs’ün Kutsallaşma Süreci”. Uludağ Üniversitesi İlahiyat Fakültesi Dergisi 24/02 (January 2016), 125-148.

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