Article,
The Beginings of Separation between Returnees of the Exile and the Samaritans / ראשית הפילוג בין שבי הגולה לשמרונים (חגי, פרק ב', פס' י—יד)
Beit Mikra: Journal for the Study of the Bible and Its World / בית מקרא: כתב-עת לחקר המקרא ועולמו, כג (א (עב)): pp. 43-56 (1977)
Abstract
The Destruction of Samaria did not signify that the land was emptied of its inhabitants, since the number of exiles did not exceed 10%. In their place new settlers were brought, in great part, from nearby lands. Their language was quite similar to Hebrew and this fact helped in their easy absorption and assimilation amongst the Ephraimites. Also those relatively few brought from Elam and Cuthah quickly assimilated. In fact, in accordance with Talmudic sources, a 'Cuthi' is considered an Israelite in the observance of Mitzvot. The sanctity of Mount Gerizim and separation from the teachings of the prophets came about only after the returnees from Babylonian Exile refused to accept Samaritans as partners in the rebuilding of the Temple. The author finds that the Samaritans had an altar on the Temple Mount (in Jerusalem), and they were in the regular habit of sacrificing on it. Haggai the prophet, who was at the head of the Temple builders, also headed the opposition of having the Samaritans participate in the building program. He also warned the priests against contact with them since, in his view, they were "ritually impure" thus liable to defile the sacrifices. It is in this spirit that the author interprets the dialogue between Haggai and the priest in the Book of Haggai, 2 : 10-12. From the utterances of our sages that: "every Mitzvah which the 'Cuthim' observed they observed them more strictly than an Israelite", and "Cuthim are as Israelites in every way", the author concludes that the 'Cuthim' accepted the Torah from the Israelites who dwelled in Samaria. Thence also that most of the Torah was well spread in the cities of Samaria many years before 721 BCE, the year when the capital of the Northern Kingdom was destroyed.
