In this pathbreaking study Jeffrey L. Rubenstein reconstructs the cultural milieu of the rabbinic academy that produced the Babylonian Talmud, or Bavli, which quickly became the authoritative text of ...rabbinic Judaism and remains so to this day. Unlike the rabbis who had earlier produced the shorter Palestinian Talmud (the Yerushalmi) and who had passed on their teachings to students individually or in small and informal groups, the anonymous redactors of the Bavli were part of a large institution with a distinctive, isolated, and largely undocumented culture.
The Culture of the Babylonian Talmud explores the cultural world of these Babylonian rabbis and their students through the prism of the stories they included in the Bavli, showing how their presentation of earlier rabbinic teachings was influenced by their own values and practices. Among the topics explored in this broad-ranging work are the hierarchical structure of the rabbinic academy, the use of dialectics in teaching, the functions of violence and shame within the academy, the role of lineage in rabbinic leadership, the marital and family lives of the rabbis, and the relationship between the rabbis and the rest of the Jewish population. This book provides a unique and new perspective on the formative years of rabbinic Judaism and will be essential reading for all students of the Talmud.
InBecoming the People of the Talmud, Talya Fishman examines ways in which circumstances of transmission have shaped the cultural meaning of Jewish traditions. Although the Talmud's preeminence in ...Jewish study and its determining role in Jewish practice are generally taken for granted, Fishman contends that these roles were not solidified until the late eleventh and early twelfth centuries. The inscription of Talmud-which Sefardi Jews understand to have occurred quite early, and Ashkenazi Jews only later-precipitated these developments. The encounter with Oral Torah as a written corpus was transformative for both subcultures, and it shaped the roles that Talmud came to play in Jewish life.
What were the historical circumstances that led to the inscription of Oral Torah in medieval Europe? How did this body of ancient rabbinic traditions, replete with legal controversies and nonlegal material, come to be construed as a reference work and prescriptive guide to Jewish life? Connecting insights from geonica, medieval Jewish and Christian history, and orality-textuality studies,Becoming the People of the Talmudreconstructs the process of cultural transformation that occurred once medieval Jews encountered the Babylonian Talmud as a written text. According to Fishman, the ascription of greater authority to written text was accompanied by changes in reading habits, compositional predilections, classroom practices, approaches to adjudication, assessments of the past, and social hierarchies. She contends that certain medieval Jews were aware of these changes: some noted that books had replaced teachers; others protested the elevation of Talmud-centered erudition and casuistic virtuosity into standards of religious excellence, at the expense of spiritual refinement. The book concludes with a consideration of Rhineland Pietism's emergence in this context and suggests that two contemporaneous phenomena-the prominence of custom in medieval Ashkenazi culture and the novel Christian attack on Talmud-were indirectly linked to the new eminence of this written text in Jewish life.
Die Thematik ist alles andere als neu; sie scheint aber heute unabweisbarer ,,geklärt" zu sein als zu früheren Zeiten: Seit den Arbeiten der biologischen Erkenntnistheorie1 sowie den neueren ...Einsichten über die Funktionsweise der menschlichen Wahrnehmung
bzw. der Entwicklung, Veränderung und Anpassung von subjektiven Deutungs- und Emotionsmustern ist der prinzipiell konservative Gestus der menschlichen Orientierung noch deutlicher als evolutionäre ,,Errungenschaft", aber auch innere Begrenzung des Möglichen zutage getreten:
Wir sind in unserem Fühlen, Denken und Handeln stets darum bemüht, weitgehend so zu bleiben, wie wir sind und sehen die Welt nicht ,,so, wie sie ist, sondern wie wir sind" (Talmud).
InNarrating the LawBarry Scott Wimpfheimer creates a new theoretical framework for considering the relationship between law and narrative and models a new method for studying talmudic law in ...particular. Works of law, including the Talmud, are animated by a desire to create clear usable precedent. This animating impulse toward clarity is generally absent in narratives, the form of which is better able to capture the subtleties of lived life. Wimpfheimer proposes to make these different forms compatible by constructing a narrative-based law that considers law as one of several "languages," along with politics, ethics, psychology, and others that together compose culture. A narrative-based law is capable of recognizing the limitations of theoretical statutes and the degree to which other cultural languages interact with legal discourse, complicating any attempts to actualize a hypothetical set of rules. This way of considering law strongly resists the divide in traditional Jewish learning between legal literature (Halakhah) and nonlegal literature (Aggadah) by suggesting the possibility of a discourse broad enough to capture both.Narrating the Lawactivates this mode of reading by looking at the Talmud's legal stories, a set of texts that sits uncomfortably on the divide between Halakhah and Aggadah. After noticing that such stories invite an expansive definition of law that includes other cultural voices,Narrating the Lawalso mines the stories for the rich descriptions of rabbinic culture that they encapsulate.
Tradition and the Formation of the Talmudoffers a new perspective on perhaps the most important religious text of the Jewish tradition. It is widely recognized that the creators of the Talmud ...innovatively interpreted and changed the older traditions on which they drew. Nevertheless, it has been assumed that the ancient rabbis were committed to maintaining continuity with the past. Moulie Vidas argues on the contrary that structural features of the Talmud were designed to produce a discontinuity with tradition, and that this discontinuity was part and parcel of the rabbis' self-conception. Both this self-conception and these structural features were part of a debate within and beyond the Jewish community about the transmission of tradition.
Focusing on the Babylonian Talmud, produced in the rabbinic academies of late ancient Mesopotamia, Vidas analyzes key passages to show how the Talmud's creators contrasted their own voice with that of their predecessors. He also examines Zoroastrian, Christian, and mystical Jewish sources to reconstruct the debates and wide-ranging conversations that shaped the Talmud's literary and intellectual character.
Cinco ensayos levinasianos, Prometeo/ Lilmod, Buenos Aires, 2014, 201 págs. http://dx.doi.org/10.6018/daimon/209701 Lo leemos en el mismo prólogo y lo sabemos ya desde la publicación de su magnum ...opus levinasiano1, fruto de su excelente trabajo doctoral previo: Sin sucumbir en modo alguno a la seducción estetizante de la teología negativa, Levinas nos impele más allá del ser, no para extasiarnos en la inefabilidad, sino precisamente para poder hablar verdaderamente, para inaugurar la relación con el otro que es la justicia, que es el lenguaje. Como apunta Sucasas, las variaciones ya puramente (prof)éticas a las que en De otro modo que ser, soltado el lastre de todo resquicio ontologicista, Levinas somete a este tema, bien podrían deberse a este cordial desafío. Tal es el sentido de lo que él llama el Estado liberal, que posibilitaría la apertura de la relación ética, que me implica y me somete solamente al otro, a la relación política, a la justicia, en donde la aparición del tercero me hace cargar con la responsabilidad, no sólo por el otro, sino también, como tan dostoyevskianamente gustaba de decir Levinas, por todos los demás.
Jesus in the Talmud Schafer, Peter
2007., 20090209, 2009, 2007, 2007-01-01
eBook
Scattered throughout the Talmud, the founding document of rabbinic Judaism in late antiquity, can be found quite a few references to Jesus--and they're not flattering. In this lucid, richly detailed, ...and accessible book, Peter Schfer examines how the rabbis of the Talmud read, understood, and used the New Testament Jesus narrative to assert, ultimately, Judaism's superiority over Christianity. The Talmudic stories make fun of Jesus' birth from a virgin, fervently contest his claim to be the Messiah and Son of God, and maintain that he was rightfully executed as a blasphemer and idolater. They subvert the Christian idea of Jesus' resurrection and insist he got the punishment he deserved in hell--and that a similar fate awaits his followers.
This volume contains six essays that address the "synoptic problem" in the study of rabbinic literature. As a whole, they argue for the utility of recognizing that rabbinic documents are as much ...collections of traditions as they are well-crafted documents only to be considered in and of themselves.
Although the Babylonian Talmud, or Bavli, has been a text central and vital to the Jewish canon since the Middle Ages, the context in which it was produced has been poorly understood. Delving deep ...into Sasanian material culture and literary remains, Shai Secunda pieces together the dynamic world of late antique Iran, providing an unprecedented and accessible overview of the world that shaped the Bavli. Secunda unites the fields of Talmudic scholarship with Old Iranian studies to enable a fresh look at the heterogeneous religious and ethnic communities of pre-Islamic Iran. He analyzes the intercultural dynamics between the Jews and their Persian Zoroastrian neighbors, exploring the complex processes and modes of discourse through which these groups came into contact and considering the ways in which rabbis and Zoroastrian priests perceived one another. Placing the Bavli and examples of Middle Persian literature side by side, the Zoroastrian traces in the former and the discursive and Talmudic qualities of the latter become evident.The Iranian Talmudintroduces a substantial and essential shift in the field, setting the stage for further Irano-Talmudic research.
Printing the Talmud describes Talmud editions printed from 1650 to 1800, their publication and the contentious disputes between publishers. Subject editions, profusely illustrated, are addressed as ...an opening to the history of the presses and their context in Jewish history.
