By Max Weber
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The king could apparently marry any free Israelite inasmuch as the members of fully qualified sibs considered one another as peers. However, not all free sibs were politically equal. Naturally, there were great differences resulting from economic qualification for military service, which was a pre-condition of all political right. Furthermore, superior position in the distribution of social and political power rested on the hereditary charisma of princely sibs of various cantons ( Gau). Tradition always indicates the significance of a sib in prekingly times by the number of sib members who ride on asses.
But conditions may well have differed. In the Genesis account, Shechem is ruled by a rich sib, the bne chamor, the head of which holds the title nasi (prince) and is called "Father of Shechem" (Jud. 9:28). For important transactions, for example, for the reception of strangers into the association of citizens and land owners, this city head required the assent of the "armed" men ( anashim) of Shechem. Alongside this old master sib there appeared after the war against the Midianites Gideon's sib as an overpowering competitor, which, in its turn, was displaced by Hamor's sib in the revolt against Abimelech.
To a large extent this ethic still underlies contemporary Mid Eastern and European ethic. World-historical interest in Jewry rests upon this fact. The world-historical importance of Jewish religious development rests above all in the creation of the Old Testament, for one of the most significant intellectual achievements of the Pauline mission was that it preserved and transferred this sacred book of the Jews to Christianity as one of its own sacred books. Yet in so doing it eliminated all those aspects of the ethic enjoined by the Old Testament which ritually characterize the special position of Jewry as a pariah people.