Le combat politique contre les signes religieux peut se comprendre comme une épiphanie du mythe biblique, dans lequel un dieu demande à son peuple d’éradiquer toutes les représentations de ses ...compétiteurs. Cette comparaison est suivie par une critique des lecteurs trop théologique du dit « deuxième commandement » qui cachent sa substance mythique. Ensuite on passe au document rabbinique du début du troisième siècle, la Mishnah, afin de montrer comment les rabbins de l’antiquité ont manipulé la prescription d’éradiquer les idoles.
The political combat against religious signs can be regarded as an epiphany of the biblical myth, in which a god asks his followers to eradicate all the representations of his competitors. After ...making this claim, I go on to criticize the too theological reading of the so-called “second commandment” that hinders its mythical substance. I then move on to the rabbinic document from the early third century, the Mishnah, in order to show how the ancient rabbis manipulated the prescription to eradicate the idols.
"This volume is dedicated to the cultural and religious diversity in Jewish communities from Late Antiquity to the Early Middle Age and the growing influence of the rabbis within these communities ...during the same period. Drawing on available textual and material evidence, the fourteen essays presented here, written by leading experts in their fields, span a significant chronological and geographical range and cover material that has not yet received sufficient attention in scholarship. The volume is divided into four parts. The first focuses on the vantage point of the synagogue; the second and third on non-rabbinic Judaism in, respectively, the Near East and Europe; the final part turns from diversity within Judaism to the process of ""rabbinization"" as represented in some unusual rabbinic texts. Diversity and Rabbinization is a welcome contribution to the historical study of Judaism in all its complexity. It presents fresh perspectives on critical questions and allows us to rethink the tension between multiplicity and unity in Judaism during the first millennium CE. L’École Pratique des Hautes Études has kindly contributed to the publication of this volume."
Membres du jury : Philippe Hoffmann (EPHE, Président), Maurice Kriegel (ÉHESS, Directeur), Vincent Descombes (ÉHESS), Guy Stroumsa (Université Hébraïque de Jérusalem), José Costa (Paris III) Résumé : ...Ce travail porte sur les caractéristiques de l’éthique de soi talmudique, ses points de divergence et ses affinités avec d’autres systèmes éthiques du monde méditerranéen de la fin de l’Antiquité. À partir d’une analyse des sources rabbiniques, nous montrons que dans sa phase formatrice, le mouve...
The article claims that the Talmud of Babylonia uses ancient traditions about Rome in order to create a fantasized world-system in which Rome and Israel function as two complementary and eternal ...rivals. The analysis of several Talmudic sources shows that the Babylonian rabbis inherited the complicated image of Rome together with the rest of the rabbinic traditions that arrived in Babylonia from Palestine during the 3rd and 4th century CE. It further shows that the Babylonian rabbis reworked the Palestinian rabbinic image of Rome and transformed it into the structural parallel of Israel. Thus, they sustained the symbolic power of the Roman empire, even though they lived outside of it. Rome became for them a mirror image of Israel, which, in turn, became a “spiritual” Empire, protected by the highest King – God.
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