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Mount Gerizim (; Samaritan Hebrew ''Aahr-gaarízem'' (always written as one word), Arabic ''جبل جرزيم'' ''Jabal Jarizīm'' or ''Jabal et Tur'', Tiberian Hebrew ''הַר גְּרִזִּים'' ''Har Gərizzîm'', Standard Hebrew ''הַר גְּרִיזִּים'' ''Har Gərizzim'') is one of the two mountains in the immediate vicinity of the West Bank city of Nablus (biblical ''Shechem''), and forms the southern side of the valley in which Nablus is situated, the northern side being formed by Mount Ebal. The mountain is one of the highest peaks in the West Bank and rises to 2849 feet (881 m) above sea level, 228 feet (69.5 m) shorter than Mount Ebal.〔Matthew Sturgis, ''It aint necessarily so'', ISBN 0-7472-4510-X〕 In Samaritan tradition, Mount Gerizim is held to be the highest, oldest and most central mountain in the world.〔Anderson, Robert T., "Mount Gerizim: Navel of the World", ''Biblical Archaeologist'' Vol. 43, No. 4 (Autumn 1980), pp 217-218 〕 The mountain is particularly steep on the northern side, is sparsely covered at the top with shrubbery, and lower down there is a spring with a high yield of fresh water.〔''Jewish Encyclopedia''〕 A Samaritan village (Kiryat Luza) and an Israeli settlement (Har Bracha) are situated on the mountain ridge. The mountain is sacred to the Samaritans who regard it, rather than Jerusalem's Temple Mount, as having been the location chosen by Yahweh for a holy temple. The mountain continues to be the centre of Samaritan religion to this day, and over 90% of the worldwide population of Samaritans live in very close proximity to Gerizim, mostly in Kiryat Luza, the main village. The passover is celebrated by the Samaritans on Mount Gerizim,〔(【引用サイトリンク】title=Photograph of this )〕 and it is additionally considered by them as the location of the near-sacrifice of Isaac (the masoretic, Septuagint and the Dead Sea Scroll versions of Genesis state that this happened on ''Mount Moriah'' which Jews traditionally identify as the Temple Mount).〔 According to classical rabbinical sources, in order to convert to Judaism, a Samaritan must first and foremost renounce any belief in the sanctity of Mount Gerizim.〔 ==Biblical account== Moses instructed the Israelites, on first entering Canaan, to celebrate the event with ceremonies of blessings and cursings on Mount Gerizim and Mount Ebal respectively.〔Deuteronomy, 11:29-30〕〔Yitzakh Magen, 'The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence,' in Oded Lipschitz, Gary N. Knoppers, Rainer Albertz (eds.) ''Judah and the Judeans in the Fourth Century B.C.E.,'' Eisenbrauns, 2007 pp.157ff.p.183〕 The Pulpit Commentary suggests that these mountains were selected for blessings and curses "doubtless, because of their relative position, and probably also because they stand in the center of the land both from north to south, and from east to west". It has been suggested that "Ebal was appointed for the uttering of the curse, and Gerizim for the uttering of the blessing, because the former was barren and rugged, the latter fertile and smooth", but the Pulpit Commentary editors state that "this is not borne out by the actual appearance of the two bills, both being equally barren-looking, though neither is wholly destitute of culture and vegetation".〔http://biblehub.com/commentaries/pulpit/deuteronomy/11.htm Pulpit Commentary on Deuteronomy 11], accessed 25 November 2015〕 However, the Cambridge Bible for Schools and Colleges argues that "the () face of Gerizim, the mount of blessing, is the more fertile; the opposite face of Ebal, the mount of curse, much the more bare."〔(Cambridge Bible for Schools and Colleges ) on Deuteronomy 11, accessed 25 November 2015〕 The masoretic text of the Tanakh says the Israelites later built an altar on Mount Ebal, constructed from natural (rather than cut) stones, to place stones there and whiten them with lime,〔 to make peace offerings on the altar, eat there, and write the words of ''this law'' on the stone.〔Deuteronomy 27:4–8〕 The Samaritan Pentateuch version of Deuteronomy, and a fragment found at Qumran, holds that the instruction actually mandated the construction of the altar on Mount Gerizim, which the Samaritans view is the site of the tabernacle, not Shiloh.〔Yitzakh Magen, 'The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence,' in Oded Lipschitz, Gary N. Knoppers, Rainer Albertz (eds.) ''Judah and the Judeans in the Fourth Century B.C.E.,'' Eisenbrauns, 2007 pp.157ff.p.176〕〔''Peake's commentary on the Bible''〕 Recent Dead Sea Scrolls work supports the accuracy of the Samaritan Pentateuch's designation of Mount Gerizim rather than Mount Ebal as the sacred site.〔Charlesworth, James H. (''The Discovery of an Unknown Dead Sea Scroll: The Original Text of Deuteronomy 27?'' ) OWU Magazine, 2012/07/16〕 An instruction immediately subsequent to this orders that, once this is done, the Israelites should split into two groups, one to stay on Mount Ebal and pronounce curses, while the other goes to Mount Gerizim and pronounces blessings.〔Deuteronomy 27:11–13〕 The tribes of Simeon, of Levi, of Judah, of Issachar, of Joseph, and of Benjamin were to be sent to Gerizim, while those of Reuben, of Gad, of Asher, of Zebulun, of Dan, and of Naphtali, were to remain on Ebal.〔 No attempts to explain this division of tribes either by their Biblical ethnology or by their geographical distribution have been generally accepted in academic circles.〔 The text goes on to list twelve curses, which were to be pronounced by the Levite priesthood and answered by the people with ''Amen''.〔Deuteronomy 15–26〕 These curses heavily resemble laws (e.g. ''cursed be he who removes his neighbour's landmark''), and they are not followed by a list of blessings described in a similarly liturgical framework; some scholars believe that these more likely represent what was written on the stones, and that the later list of six explicit blessings,〔Deuteronomy 28:3–6〕 six near-corresponding explicit curses,〔Deuteronomy 28:16–19〕 were originally in this position in the text.〔 The present position of these explicit blessings and curses, within a larger narrative of promise, and a far larger narrative of threat (respectively), is considered by these scholars to have been an editorial decision for the post-Babylonian-exilic second version of Deuteronomy (''Dtr2''), to reflect the deuteronomist's worldview after the Babylonian exile had occurred.〔 In the Book of Joshua, after the Battle of Ai, Joshua built an altar of unhewn stones there, the Israelites then made peace offerings on it, the ''law of Moses'' was written onto the stones, and the Israelites split into the two groups specified in Deuteronomy and pronounced blessings and curses as instructed there.〔Joshua 8:31–35〕 There is some debate between textual scholars as to whether this incident in Joshua is one account or two different accounts spliced together, where one account refers to Joshua building an altar, and making sacrifices on it, while the other account refers to Joshua placing large stone slabs there that had been whitened with lime and then had ''the law'' inscribed on them.〔 Either way there are some who believe that the sources of Joshua predate Deuteronomy, and hence that the order to build the altar and make the inscription is likely based on these actions in the sources of Joshua, rather than the other way round, possibly to provide an aetiology for the site acceptable to the deuteronomist's theology.〔Richard Elliott Friedman, ''Who wrote the Bible''; ''Jewish Encyclopedia'', ''Book of Joshua'', ''Deuteronomy'', et passim〕 Much later in the Book, when Joshua was old and dying, he gathered the people together at Shechem, and gave a farewell speech, and then wrote ''these words in the book of the law of Yahweh'', and set up a stone as a witness, placing it next to the ''sanctuary of Yahweh'', under ''the oak tree''.〔Joshua 24:1–27〕 Depending on the way in which the sources of Joshua were spliced together, this may just be another version of the earlier narrative Joshua placing the whitened stones slabs with ''the law'' inscribed on them, and some scholars believe that this narrative may have originally been in an earlier location within the Book of Joshua.〔 Scholars consider it plausible for the sanctuary to have been pre-Israelite.〔 It is possible that the name of the mountain is indicative of this, as it is thought that ''Gerizim'' may mean ''mountain of the Gerizites'', a tribe in the vicinity of the Philistines that, according to the Hebrew Bible, was conquered by David. A straightforward etymology for ''Gerizim'' would give the meaning of ''mountain cut in two''.〔Cheyne and Black, ''Encyclopedia Biblica''〕 According to the narrative about Jotham in the Book of Judges, Shechem was a site where there was a sanctuary of ''El-Berith'', also known as ''Baal-Berith'', meaning ''God of the covenant'' and ''Lord of the covenant'', respectively;〔Judges 9〕 scholars have suggested that the Joshua story about the site derives from a covenant made there in Canaanite times.〔Judges 9; ''Peake's commentary on the Bible'' et passim〕 In the narrative of Judges, the ''pillar that was in Shechem'' is seemingly significant enough to have given its name to a nearby plain,〔Judges 9:6〕 and this pillar is thought to be likely to have been a totem of ''El-Berith''; the Joshua story, of a stone being set up as a witness, simply being an attempt to provide an aetiology in accordance with later Israelite theology.〔 In the Biblical narrative, the ''oak tree'', seemingly next to the sanctuary, was evidently in existence as early as the time of the Patriarchs, as Jacob is described in the Book of Genesis as having buried the idols of ''strange gods'' (formerly worshipped by his household) beneath it. According to a Jewish midrash, one of these idols, in the shape of a dove, was later recovered by the Samaritans, and used in their worship on Mount Gerizim.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mount Gerizim」の詳細全文を読む スポンサード リンク
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