Dafunkdoc_Unlimited
Theological Noncognitivist Since Birth
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lotuseater80 said:By defending the text , you condone it.
That's a truly retarded opinion and you're welcome to have it.
lotuseater80 said:Of the most plausible cases above, two (A, D) are from the Patriarchal period, one reflects Egyptian practice (F), and another the practice of Persian Jews of the Exilic or post-Exilic period (J). From the pre-Exilic period there is a possible case alleged by the Chronicler to have taken place in the time of David (M), one or two other remotely possible cases (G) and (K), the latter from the late pre-Exilic or Exilic period) and the "posthumous adoption" involved in levirate marriage (N). The evidence for adoption in the pre-Exilic period is thus meager. The possibility that adoption was practiced in this period cannot be excluded, especially since contemporary legal documents are lacking. Nevertheless, it seems that if adoption played any role at all in Israelite family institutions, it was an insignificant one. It may be that the tribal consciousness of the Israelites did not favor the creation of artificial family ties and that the practice of polygamy obviated some of the need for adoption. For the post-Exilic per-iod in Palestine there is no reliable evidence for adoption at all.
You didn't read far enough........as usual. Your first error was not reading the title:
Since you're pushing an agenda, you might have missed this little tidbit.....
Also, from your link.........
Alleged Cases of Adoption in the Bible
Since you're pushing an agenda, you might have missed this little tidbit.....
Dafunkdoc_Unlimited said:That's because it wouldn't be in that text. It would be in judicial documents.
Also, from your link.........
Adoption is not known as a legal institution in Jewish law. According to halakhah the personal status of parent and child is based on the natural family relationship only and there is no recognized way of creating this status artificially by a legal act or fiction. However, Jewish law does provide for consequences essentially similar to those caused by adoption to be created by legal means. These consequences are the right and obligation of a person to assume responsibility for (a) a child's physical and mental welfare and (b) his financial position, including matters of inheritance and maintenance. The legal means of achieving this result are (1) by the appointment of the adopter as a "guardian" (see *Apotropos) of the child, with exclusive authority to care for the latter's personal welfare, including his upbringing, education, and determination of his place of abode; and (2) by entrusting the administration of the child's property to the adopter. The latter undertaking to be accountable to the child and, at his own expense and without any right of recourse, would assume all such financial obligations as are imposed by law on natural parents vis-à-vis their children. Thus, the child is for all practical purposes placed in the same position toward his adoptors as he would otherwise be toward his natural parents, since all matters of education, maintenance, upbringing, and financial administration are taken care of (Ket. 101b; Maim., Yad, Ishut, 23:17–18; and Sh. Ar., EH 114 and Tur ibid., Sh. Ar., ḤM 60:2–5; 207:20–21;PDR, 3 (n.d.), 109–125). On the death of the adopter, his heirs would be obliged to continue to maintain the "adopted" child out of the former's estate, the said undertaking having created a legal debt to be satisfied as any other debt (Sh. Ar., ḤM 60:4).
lotuseater80 said:I'm so very sorry to bring this up again, but it has been repeatedly brought to your attention some 10 or more dozen quotes from your doctrine
Sorry to inform you, but your link just debunked your attempt at a rebuttal........
You can keep those quotes since your attempt at evangelizing me have failed.
You can keep those quotes since your attempt at evangelizing me have failed.
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