This book sits at the intersection of two topics, rabbinic constructions of sexuality and the rhetoric that the rabbis of late antiquity used to promote their sexual mores. Satlow goes underneath the ...rabbinic legislation about secuality, asking how they understood sexuality - what assumptions about sexuality inform rabbinic dicta and law? The study also examines how these assumptions moved between Palestinian and Babylonian rabbinic communities and the kinds of arguments that the rabbis thought would be effective in promoting their legislation.
In this sweeping narrative, Michael Satlow tells the fascinating story of how an ancient collection of obscure Israelite writings became the founding texts of both Judaism and Christianity, ...considered holy by followers of each faith. Drawing on cutting-edge historical and archeological research, he traces the story of how, when, and why Jews and Christians gradually granted authority to texts that had long lay dormant in a dusty temple archive. The Bible, Satlow maintains, was not the consecrated book it is now until quite late in its history.He describes how elite scribes in the eighth and seventh centuries B.C.E. began the process that led to the creation of several of our biblical texts. It was not until these were translated into Greek in Egypt in the second century B.C.E., however, that some Jews began to see them as culturally authoritative, comparable to Homer's works in contemporary Greek society. Then, in the first century B.C.E. in Israel, political machinations resulted in the Sadducees assigning legal power to the writings. We see how the world Jesus was born into was largely biblically illiterate and how he knew very little about the texts upon which his apostles would base his spiritual leadership.Synthesizing an enormous body of scholarly work, Satlow's groundbreaking study offers provocative new assertions about commonly accepted interpretations of biblical history as well as a unique window into how two of the world's great faiths came into being.
The structures of three racemic (tetrahydro-1,3dioxino5,4-
d
1,3dioxin-4-yl)methanol derivatives are reported, namely, 4-(methylsulfonyloxy)methyl-2,4,4a,6,8,8a-hexahydro-1,3dioxino5,4-
d
1,3dioxine, ...C
8
H
14
O
7
S,
1
, 4-(benzyloxy)methyl-2,4,4a,6,8,8a-hexahydro-1,3dioxino5,4-
d
1,3dioxine, C
14
H
18
O
5
,
2
, and 4-(anilinocarbonyl)methyl-2,4,4a,6,8,8a-hexahydro-1,3dioxino5,4-
d
1,3dioxine, C
14
H
17
NO
6
,
3
. Mesylate ester
1
at 173 K has triclinic
P
\overline{1} symmetry and both benzyl ether
2
at 173 K and phenyl urethane
3
have monoclinic
P
2
1
/
c
symmetry. These structures are of interest because of the conformation of the
cis
-fused tetraoxadecalin ring system. This
cis
-bicyclo4.4.0decane ring system,
i.e. cis
-decalin, can undergo conformational equilibration. In the two most stable conformers, both six-membered rings adopt a chair conformation. However, there are significant consequences in these two stable conformers, with heteroatom substitution at the 1,3,5,7-ring positions as described. Only one conformation, denoted as `concave' or `inside', is found in these crystal structures. This is consistent with previously reported structures of the 1,1-geminal dihydroxy aldehyde and tosylate analogs.
The Gift in Antiquity Satlow, Michael
2013, 2013., 2013-02-12, 2013-02-22, Letnik:
16
eBook
The Gift in Antiquitypresents a collection of 14 original essays that apply French sociologist Marcel Mauss’s notion of gift-giving to the study of antiquity.Covers such wide-ranging topics as vows ...in the Hebrew Bible; ancient Greek wedding gifts; Hellenistic civic practices; Latin literature; Roman and Jewish burial practices; and Jewish and Christian religious giftsOrganizes essays around theoretical concerns rather than chronologicallyTakes an explicitly cross-cultural approach to the study of ancient history
Archiving a TEI Project FAIRly Creamer, Andrew; Lembi, Gaia; Mylonas, Elli ...
Journal of the Text Encoding Initiative,
12/2022, Letnik:
14, Številka:
Issue 14
Journal Article
Recenzirano
Odprti dostop
The Inscriptions of Israel/Palestine project is an online corpus of over four thousand inscriptions from Israel and Palestine, written in Hebrew, Greek, Latin, and Aramaic, dating roughly from the ...Persian Period to the Arab Conquest. The source files with inscription text and metadata are encoded using EpiDoc, a TEI customization widely used by epigraphers. As the project prepared to deposit its XML files in an institutional repository, it transformed them into a locally developed robust archival format. This paper evaluates these decisions against the FAIR metrics, using IIP as a test case. This allows us to suggest improvements for our own archival encoding as well as to see where EpiDoc and TEI enhance FAIRness and where they could provide more support. Finally, we suggest some ways to use FAIR metrics that are more amenable to TEI documents and corpora.
Despite the wide scholarly recognition of and dissatisfaction with the first-order essentialism inherent in the academic study of individual “religions” or “traditions,” scholars have been far slower ...to develop nonessentialist models that take seriously both the plurality of religious communities that all identify as part of the same religion and the characteristics that allow these communities to see themselves as members of a single “religion.” This article, building on earlier work by Jacob Neusner and Jonathan Z. Smith, attempts to develop a polythetic model for Judaism that has implications not only for the study and teaching of “Judaism” but more broadly also for how scholars might develop individual “traditions” as useful second-order categories of analysis.
This essay explores a single dimension of what we might call "common" or "popular" Jewish piety in late antique Palestine and its relationship to that of the rabbis. In short, I will argue that at ...least some Palestinian Jews in late antiquity (defined here as ca.250-600 CE) believed that God directly and materially rewarded those who gave to or acted charitably toward poor individuals (e.g., almsgiving). While elements of this understanding can be found in earlier Jewish literature, including the Hebrew Bible, the form that it took among Palestinian Jews was both new and distinctively late antique. Like the Christian bishops of late antiquity, though, rabbis sought to appropriate and domesticate this popular understanding. They thus presented charitable activities directed at their own institutions as more worthy, and positioned themselves as the intercessors whose activities caused the divine reward. This argument raises the more general theoretical problem of "popular" and "official" religion, which I discuss in the conclusion.
Abstract This article analyzes the citation network of the Babylonian Talmud, building on an earlier article that we published (Satlow and Sperling 2022). The article has three goals. Our first goal ...is to show how an ontological-based information extraction system combined with pattern matching can successfully extract structured data from a very complicated, unstructured text. Our second goal is to extend our previous analysis and demonstrate how citation data might lead to wider conclusions about redactional patterns. In addition to highlighting the citation tendencies of different tractates (which could indicate different redactors for those tractates), we hypothesize that there existed a source document originating in the circle of Rav Yehudah bar Yehezkel, used by at least some redactors, and that the character of Rabbi Zeira deserves further attention as an important figure connecting different nodes on the network. Finally, we seek to outline an analytical workflow that could be helpful to other historical projects in the digital humanities.
During my career, I have regularly taught a survey course on the history of Jews and Judaism in the Persian, Greek, and early Roman periods (ca. 520 BCE – 70 CE). Student performance in the course ...has long concerned and puzzled me. By the end of the course students demonstrated familiarity with the narratives and concepts we covered, but most did not really “think historically.” They had great difficulties using and applying the historical tools they learned to new situations and evidence. In 2006 and again in 2010 I overhauled the course not only to improve it, but also to figure out how my students learned history. Using a wiki exercise, I traced how students learned and then applied these insights the next time I taught the course. In this essay I report on what I learned.
