DOCSLIB.ORG

Marketing Fragment 6 X 10.5.T65

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Marketing Fragment 6 X 10.5.T65 Cambridge University Press 978-0-521-84390-4 - The Cambridge Companion to the Talmud and Rabbinic Literature Edited by Charlotte Elisheva Fonrobert and Martin S. Jaffee Index More information Index Abaye, 30, 67–9, 72, 186, 189, 331, as recension, 25 335 refusal of responsibility for, 21, Abbahu, 64, 228, 357 25 Acts, 77 versus anthology, 32–34 1:12, 142 versus transmission, 22, 24, 25 22:3, 119 Avesta, 167, 178 26:5, 119 ‘Avot de-Rabbi Natan, 317 Adurb¯ ad¯ ı¯ Mahraspandan¯ , 172 Aggadah, xvii, 47 Bar Kokhba, 77, 80, 141 Aher. See Elisha ben Abuya Baraita (ot), xvii Akavya ben Mehalalel, Rabbi, Bava’ Kama’ 58b, 186, 193 323–26, 334 ben Azai, Shimon, 73, 201, 202, 276 Akiba, Rabbi, 23, 25, 60, 201, 203, ben Zoma, Shimon, 201, 202 208, 210, 216, 219, 224, 276, Bet Midrash, xvii, 59, 62 348 assembly house (bet va’ad, be Akiva, Rabbi, 42–44 va’ada), 63 Alon, G., 80, 81, 82, 83, 84, 85, 86, 87, of Eliezer HaQappar, 63 93, 94, 95, 248, 263 hall (sdar, sdara rabba), 63 Am ha’arez. , xvii, 260–62 Biblical interpretation, 99–119 Amora(‘im), xvii, 7 in Book of Jubilees, 110–13 Amoraic literature, 6–9 in Dead Sea Scrolls, 99, 113 Amoraic Period in Babylonia, 66– in Philo, 104 70 rewritten Bible, 106–07, 113, 117 Amoraic Period in the Land of Israel, in Sifrei to Deuteronomy, 117 62–65 Biography, rabbinic and Aramaic, 7 lack of, 2 Amulets, 88 Body. See purity Antiquities, 295 aylonit, 280 Aptowitzer, V., 307 and ethics, 314 Archaeology, 87, 89, 132 eunuch (saris), 280 Artavan V, 175 evil inclination (yez.er ha-ra’), Ashi, Rav, 25, 66, 72, 181, 361 328–29 Asia Minor, 224, 229, 359, 360 female, 274–78 Authorship, rabbinic, 2, 4, 17–35 hermaphrodite collective, 35 rabbinic (androginos), 280–84, and editorial shaping, 23 285–88 393 © Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-84390-4 - The Cambridge Companion to the Talmud and Rabbinic Literature Edited by Charlotte Elisheva Fonrobert and Martin S. Jaffee Index More information 394 Index Body. (cont.) Divination, 348–51 Human, 279–80, 324–8 Dreams intersexuality, 287 Interpretation of, 224, 226 male, 274–9 Penelope’s dream, 232–3 Bokser, B., 163, 304 Burrus, V., 345 Eliezer (ben Hyrcanus), Rabbi, 22, Butler, J., 272, 289 41, 76, 121, 236, 238, 281–2, 287, 292 Caesarea, 62, 64, 78, 89, 357 Elisha ben Abuya (same as Aher), Caesaria Maritima, 190 202, 219 Cappadocia, 224, 226, 228–30, 235 Elman, Y., 92, 162, 350 Caracalla, 84 Epiphanius, 88 Celsus, 345 Epstein, J. N., 50–1 Christianity. See Jerome Origen. Essenes, xvii, 133–4 clergy as similiar to Jewish, 79 Eunapius, 350, 358, 363 impact on aggadic midrash, 88 Euphrates, 83, 168, 192, 195 as state religion, 7, 345 Eusebius, 308, 350 Syriac Christianity (Church of the Evagrius of Ponticus, 347, 352 East), 350 Exilarch, 66, 69, 81, 91–3, Chrysanthius, 350 182 Codex Iustinianus, 151, 159 Cohen, B., 161 Farbstein, D., 161 Cohen, S. J. D., 257, 337, 338, 357 Finnegan, R., 52 Constantine, 7, 79, 80, 87 folklore, 222–36 Ctesiphon, 167, 190–1, 197 Foucault, M., 35, 270, 289 Fraade, S., 54–5 Daube, D., 161, 337 Frankel, Z., 342–3 Dead Sea Scrolls, xvii, 106 Friedman, S., 178, 339 Covenant of Damascus, 123, 137, 138 Gafni I., 91, 92, 341 pesher/pesharim, xviii, 105, 118 Gaius’ Institutes, 151 Temple Scroll, xvii, 106, 123–4 Gamliel, Rabban (also Gamaliel), Derekh ’Erez. Rabbah, 317 21–2, 27, 62–3, 77, 247, Derekh ’Erez. Zuta, 317 363 Deuteronomy Rabbah, Gaon(im) Dialectic, 342 Gaonic Period, 41, 58, 65, Diaspora, Jewish, xvii, 84 358 synagogue building in, 80 Gardner, J. F., 271, 274, 287 Digest, 151, 156–7, 159, 186 Gemara, xvi Dinur, B. Z., 81 Gender. See also body Disciple circles, 59–61, 66 ambiguous, 285–6 Rabbinic disciples as apprentices, current scholarship, 270–3 61 female, 271 Discipleship and law, 271, 288 as a means of transmission, 24, 41, male, 271, 273 121 Genesis Rabbah, xviii, 7, 304 Talmid H. akham/Talmidei Gleason, M., 286 H. akhamim, xix, 3 Gnosticism, 179, 217, 258 © Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-84390-4 - The Cambridge Companion to the Talmud and Rabbinic Literature Edited by Charlotte Elisheva Fonrobert and Martin S. Jaffee Index More information Index 395 Goodblatt, D., 341 Herr, M., 298 Goodenough, E. R., 80, 83, 85 Hillel (the Elder, aka Hillel the Graetz, H., 80 Babylonian), 24, 29, 39, 60, 61, Great Assembly, xvii 121, 123, 143, 146, 347 Greek Hirshman, M., 255, 256, 257 orator(s), 285 Homer, 21 Greek context, 84, 105, 229, 285, 350. Honi the Circle Drawer, 260 See also Hellenism Huna (the Babylonian), Rav, 63, 66, orators, 85 67, 68, 72, 74, 165 Libanius of Antioch, 79 philosophers, 85, 352 impurity. See Purity philosophical schools, 338 intertextuality, 162 Gregory of Nazianus, 225 Ishmael (ben Elisha), Rabbi, 46, 199, Gregory of Nyssa, 225 203, 206, 207, 212, 214, 217 Gulak, A., 161 Jackson, B., 161 Hai Gaon, Rabbi, 214 Jaffee, M., 53, 54 H. akham(’im), xvii Jerome, 79, 88 Halakhah Jesus (of Nazareth), xviii, 258, 345 of the mishnah, 138 John Chrysostom, 88 origins of, 121–40 Jonathan of Bet Govrin, Rabbi, Sabbath halakhah, 223 135–38 Josephus, 13, 76, 130, 131, 256, 295, Halakhah(ot), xviii, 6 297 Halbertal, M., 246, 247 Jubilees, 106, 110, 111, 112, 113, 120, Halivni, D. W., 74, 140, 299, 339, 342, 123, 124, 138, 252, 253, 308, 360, 361 365 Halperin, D. J., 204, 212, 214 Judaea, 77, 108, 126, 127, 129, 130, Hanina ben Dosa, Rabbi, 259 311 Harba de-Moshe, 88 Julian, 350, 351, 356 H. aver(im), xviii, 3, 260, 318 Justinian, 159, 160, 196 Hekhalot Literature, 198–218 ascent narratives, 205–08 Kahana, Rav, 69, 70, 74 Hekhalot Rabbati, 205, 206, 214, Kallah Rabbati, 317 215, 217, 218 Kalmin, R., 262, 339, 340, 342, Hekhalot Zutarti, 203, 214 358 hymnology, 208–10 Karaites, 42 manuscripts, 203, 204 Kerdir, 167 Shi’ur Komah, 205, 210 KIawans, J., 248 Hellenism, 127, 358 Kraemer, D., 344 Hellenistic period, 303 Kristeva, J., 162 Hasmonean Dynasty, 3 Hellenized Judaism, 83, 338, 358. Lamentations Rabbah, 8, 222, See also Philo 225 Rabbinic hellenization, 85 Law. See also halakhah Herman, G., 92 casuistic law, casuistry, 146–47 Herod, 93 Mesopotamian legal traditions, Herodian family, 76 126 © Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-84390-4 - The Cambridge Companion to the Talmud and Rabbinic Literature Edited by Charlotte Elisheva Fonrobert and Martin S. Jaffee Index More information 396 Index Law. (cont.) Masekhet(ot), xviii Roman Maximus (magician), 350, 356 civil law, 147 Meir, Rabbi, 24, 48, 60, 269 codification, 159–60 Mekhilta, 104 jurisprudence, 150–1 Mekhilta’ de-Rabbi Ishma’el, 199 responsa, 149–50 Mekhilta’ de-Rabbi Shim’on ben Twelve Tables, 151, 156 Yohai, 6 Sasanian Mekhilta’ de-Rabbi Yishma’el, 6 codification, 182 Merkavah, 199, 203–5, 208, 217 Dadestan i Denig, 168 Mesopotamia, 83, 89–90, 96, 127, 165, Matakdan i Hazar Datistan 171, 192, 194–5, 229, 343, 358 (Book of a Thousand microforms, 28–31, 204 Judgments), 168, 171 Midrasch Echa Rabbati, 234 lemmatic composition, 27–8 Midrash, 6, 26, 99–101, 113–17, 225 Leviticus Rabbah, 7 comparative midrash, 102 Lieberman, S., 50–1, 85, 158, 229, 337 Midrash ’aggadah, xvii, 88 Lim, R., 344–7, 351–4 Midrash halakhah, xviii, 6, 177 liturgy. See poetry Midrash Tanhuma’, 8 midrashic methodology, 224 M. ’Avodah Zarah, 245, 247 Midrash(im), xviii M. Avot, 316 Mikveh, xviii, 132–3 M. Bava Mezi’a., 143 Mishnah, xviii, 5, 23–4, 26, 29, 48, M. Ketubot, 186 121 M. Makkot, 82 and common Judaism, 127–30 M. Middot, 131 in contrast to Digest, 186 M. Niddah, 142 and Dead Sea Scrolls, 133–4, M. Sanhedrin, 82 137 M. Shabbat, 138 and ethics, 316–18 M. Sotah, xv, 301 and orality, 49–51 M. Sukkah, 142 and priests, 131–3 M. Tamid, 131 and Scripture, 123–25, 138 M. Yevamot, 186 and Temple, 130–1 Ma’aseh Merkavah, 210 and visionary tradition, 200–01 macroforms, 31–32, 204 Mishnaic law, 121–22 magic. See Hekhalot pre-history of. See Halakhah, magical bowls, 89, 190 origins of magical texts, 88 on body, 275–79 The Book of the Great Name, transmission to Babylonia, 66 212 Mitzvah, xviii Mahoza, 89, 167–9, 173, 189, 190–3, Momigliano, A., 295 197 Morray-Jones, C. R. A., 204 Mani, 166–7, 178–9 mysticism, 200. See Hekhalot Manichaeism, 168, 176, literature, Merkavah. 179 and Gnosticism, 217 Manuscript(s) of ethical literature, 316 Nahman (ben Yaakov), Rav, 69, of the Talmud, 2–3 168–9, 171–5, 179, 185, 190 Mar Zutra II, 65, 74 Neharde’a, 90, 168–9, 184 © Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-84390-4 - The Cambridge Companion to the Talmud and Rabbinic Literature Edited by Charlotte Elisheva Fonrobert and Martin S. Jaffee Index More information Index 397 Nehuniah ben ha-Kannah, Rabbi, Pharisee(s), xix, 76, 100, 108 206, 207, 214–15, 217 Philo, 21, 83, 103–5, 123, 128–30, 135 Neubauer, J., 161 On the Migration of Abraham, 6, Neusner, J., 31–32, 80, 85–7, 91, 194, 128 296 Philostratus, 294, 336, 358, 363 Nicanor of Alexandria, 131 Plautius, 156 Nippur, 89 Pliny, 282, 284–5 Nisibis, 341, 349, 356, 357 Plutarch, 345 Novak, D., 257 Poetry hymnology, 206, 208–10 Orality, rabbinic, 46–55 payyetan, 80 in modern scholarship, 48–51 piyyut(im), 88, 210 oral editing, 2 Yannai, 80 oral revelation, 38 Polemon (Marcus Antonius), 286 oral Torah (Torah she-be’al peh), prayer, 22, 27, 64, 181, 210, 260, xvii, 4, 9, 22, 24, 26, 35–6, 38, 304 46–7, 49–51, 53, 56, 122, 125, Zoroastrian, 181 138 Prince of the Torah (Sar Torah), 76, oral transmission, 2, 34 205, 211 oral vs.
Load more

Recommended publications
  • Should Bakeries Which Are Open on Shabbat Be Supervised? a Response to the Rabinowitz-Weisberg Opinion RABBI HOWARD HANDLER
    Should Bakeries Which are Open on Shabbat Be Supervised? A Response to the Rabinowitz-Weisberg Opinion RABBI HOWARD HANDLER This paper was submitted as a response to the responsum written by Rabbi Mayer Rabinowitz and Ms. Dvora Weisberg entitled "Rabbinic Supervision of Jewish Owned Businesses Operating on Shabbat" which was adopted by the CJLS on February 26, 1986. Should rabbis offer rabbinic supervision to bakeries which are open on Shabbat? i1 ~, '(l) l'\ (1) The food itself is indeed kosher after Shabbat, once the time required to prepare it has elapsed. 1 The halakhah is according to Rabbi Yehudah and not according to the Mishnah which is Rabbi Meir's opinion. (2) While a Jew who does not observe all the mitzvot is in some instances deemed trustworthy, this is never the case regarding someone who flagrantly disregards the laws of Shabbat, especially for personal profit. Maimonides specifically excludes such a person's trustworthiness regarding his own actions.2 Moreover in the case of n:nv 77n~ (a violator of Shabbat) Maimonides explicitly rejects his trustworthiness. 3 No support can be brought from Moshe Feinstein who concludes, "even if the proprietor closes his store on Shabbat, [since it is known to all that he does not observe Shabbat], we assume he only wants to impress other observant Jews so they will buy from him."4 Previously in the same responsum R. Feinstein emphasizes that even if the person in The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halakhah for the Conservative movement.
    [Show full text]
  • Modern Approaches to the Talmud: Sacha Stern | University College London
    09/29/21 HEBR7411: Modern approaches to the Talmud: Sacha Stern | University College London HEBR7411: Modern approaches to the View Online Talmud: Sacha Stern Albeck, Chanoch, Mavo La-Talmudim (Tel-Aviv: Devir, 1969) Alexander, Elizabeth Shanks, Transmitting Mishnah: The Shaping Influence of Oral Tradition (Cambridge: Cambridge University Press, 2006) Amit, Aaron, Makom She-Nahagu: Pesahim Perek 4 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2009), Talmud ha-igud Ba’adani, Netanel, Hayu Bodkin: Sanhedrin Perek 5 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2012), Talmud ha-igud Bar-Asher Siegal, Michal, Early Christian Monastic Literature and the Babylonian Talmud (Cambridge, New York: Cambridge University Press, 2013) Benovitz, Moshe, Lulav va-Aravah ve-Hahalil: Sukkah Perek 4-5 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2013), Talmud ha-igud ———, Me-Ematai Korin et Shema: Berakhot Perek 1 (Yerushalayim: ha-Igud le-farshanut ha-Talmud, 2006), Talmud ha-igud Brody, Robert, Mishnah and Tosefta Studies, First edition, July 2014 (Jerusalem: The Hebrew university, Magnes press, 2014) ———, The Geonim of Babylonia and the Shaping of Medieval Jewish Culture, Paperback ed., with a new preface and an updated bibliography (New Haven: Yale University Press, 2013) Carmy, Shalom, Modern Scholarship in the Study of Torah: Contributions and Limitations (Northvale, N.J.: J. Aronson, 1996), The Orthodox Forum series Chernick, Michael L., Essential Papers on the Talmud (New York: New York University Press, 1994), Essential papers on Jewish studies Daṿid Halivni, Meḳorot U-Masorot (Nashim), ha-Mahadurah ha-sheniyah (Ṭoronṭo, Ḳanadah: Hotsaʼat Otsarenu) ———, Meḳorot U-Masorot: Seder Moʼed (Yerushalayim: Bet ha-Midrash le-Rabanim be-Ameriḳah be-siṿuʻa Keren Moshe (Gusṭaṿ) Ṿortsṿayler, 735) ‘dTorah.com’ <http://dtorah.com/> 1/5 09/29/21 HEBR7411: Modern approaches to the Talmud: Sacha Stern | University College London Epstein, J.
    [Show full text]
  • A Midrashic Reading of the Akedah
    The Fruits of Dissent and the Operationalization of Faith: A Midrashic Reading of the Akedah Elliot Lyons 1 Introduction The Bible is a text fraught with ‘gaps’ – narrative silences, inconsistencies, and places where questions arise – and as such yearns to be interpreted. Genesis 22, Abraham’s intended sacrifice of Isaac, the Akedah (‘binding’) as it is known in Judaism, is nothing but exemplary in this regard. The biblical text main- tains two ‘gaps’1 where Midrash – biblical interpretation in the Jewish tradi- tion which juxtaposes biblical passages – places Satan into the narrative in a manner that emphasizes the fortification of faith through interrogating its very premises.2 The more questions put to Abraham, in other words, the deeper his faith becomes. Accordingly, this chapter will begin by locating the two main ‘gaps’ in the text: Genesis 22:1, where Abraham was tested “after these things/ words”, and the narratological gap between verses three and four. In presenting the textual gaps, I will use traditional historical-critical exegesis in order to juxtapose the radical potential and imagination present in Midrash to a method of interpre- tation that either entirely fails to answer the gaps, or only glimpses the tip of the theological iceberg that is the Akedah. Next I will discuss three Midrashim, from Genesis Rabbah (GR), from Midrash Tanhumah Yelammedenu (TY), and from the Babylonian Talmud (BT), which reconsider the gaps from the first half of the chapter in light of Satan questioning the ethics of a sacrifice-forged faith, and God pressing the grim task of filicide. 1 There is another ‘gap’ between the end of chapter 22 and the beginning of chapter 23, where Abraham returns and finds Sarah dead.
    [Show full text]
  • 1 Jews, Gentiles, and the Modern Egalitarian Ethos
    Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God.
    [Show full text]
  • Sanhedrin 053.Pub
    ט"ז אלול תשעז“ Thursday, Sep 7 2017 ן נ“ג סנהדרי OVERVIEW of the Daf Distinctive INSIGHT to apply stoning to other cases גזירה שוה Strangulation for adultery (cont.) The source of the (1 ואלא מכה אביו ואמו קא קשיא ליה, למיתי ולמיגמר מאוב וידעוני R’ Yoshiya’s opinion in the Beraisa is unsuccessfully וכו ‘ ליגמרו מאשת איש, דאי אתה רשאי למושכה להחמיר עליה וכו‘ .challenged at the bottom of 53b lists אלו הן הנסקלין Stoning T he Mishnah of (2 The Mishnah later derives other cases of stoning from a many cases which are punished with stoning. R’ Zeira notes gezeirah shavah from Ov and Yidoni. R’ Zeira questions that the Torah only specifies stoning explicitly in a handful גזירה שוה of cases, while the other cases are learned using a דמיהם בם or the words מות יומתו whether it is the words Rashi states that the cases where we find . אוב וידעוני that are used to make that gezeirah shavah. from -stoning explicitly are idolatry, adultery of a betrothed maid . דמיהם בם Abaye answers that it is from the words Abaye’s explanation is defended. en, violating the Shabbos, sorcery and cursing the name of R’ Acha of Difti questions what would have bothered R’ God. Aruch LaNer points out that there are three addition- Zeira had the gezeirah shavah been made from the words al cases where we find stoning mentioned outright (i.e., sub- ,mitting one’s children to Molech, inciting others to idolatry . מות יומתו In any case, there .( בן סורר ומורה—After R’ Acha of Difti suggests and rejects a number of and an recalcitrant son גזירה possible explanations Ravina explains what was troubling R’ are several cases of stoning which are derived from the R’ Zeira asks Abaye to identify the source from which .
    [Show full text]
  • RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #7 (May 12, 2009) “Persian Jews”
    RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #7 (May 12, 2009) “Persian Jews” Sassanid Empire: Persian ruling dynasty established in 226 CE, which instituted rigid class hierarchies, autocratic military rule, and Zoroastrianism as the “official” Persian religion; in constant military conflict with the Roman Empire, until collapsing under the spread of Islam in the 650s dualism: a theological orientation that posits a struggle between good and evil that is conducted at the individual, communal, and cosmic levels; dualistic religions usually assume the eventual triumph of “good” over “evil,” but assign different levels of potency and authority to the powers of evil Zoroastrianism/Magianism/Mazdeanism: a dualistic ethical monotheism of the Near East, in which believers worship a single god of wisdom and truth (Ahura Mazda) and work to resist the forces of evil (in extreme formulations, posited as almost a second god); Mazda is not worshipped with sacrifices, but in fire temples managed by special priests (magi); the religion is named for Zarathustra (or Zoroaster), the prophet (of the 64th? 18th? 10th? 6th? cen. BCE) of Mazda (although greatly diminished, Zoroastrianism remains a “world religion,” with adherents possibly numbering in the millions) Mani/Manicheanism: an ascetic dualistic monotheism founded by Mani (in the third century), combining aspects of Mazdeanism and Christianity; Manicheans believed that seeds of Light were trapped in a web of Darkness (the created world), and that the Savior (Christ) had come to free the seeds of Light Pahlavi: the official court language of the Sassanids Aramaic: the official scribal language of the Sassanids “castes”: a sociological term used to describe highly rigid systems of social hierarchy; in Sassanian Persia, these castes are usually divided into four: priestly, warrior/noble, scribal/bureaucratic, merchant/artisans.
    [Show full text]
  • Feminist Sexual Ethics Project
    Feminist Sexual Ethics Project Same-Sex Marriage Gail Labovitz Senior Research Analyst, Feminist Sexual Ethics Project There are several rabbinic passages which take up, or very likely take up, the subject of same-sex marital unions – always negatively. In each case, homosexual marriage (particularly male homosexual marriage) is rhetorically stigmatized as the practice of non-Jewish (or pre-Israelite) societies, and is presented as an outstanding marker of the depravity of those societies; homosexual marriage is thus clearly associated with the Other. The first three of the four rabbinic texts presented here also associate homosexual marriage with bestiality. These texts also employ a rhetoric of fear: societal recognition of such homosexual relationships will bring upon that society extreme forms of Divine punishment – the destruction of the generation of the Flood, the utter defeat of the Egyptians at the Exodus, the wiping out of native Canaanite peoples in favor of the Israelites. The earliest source on this topic is in the tannaitic midrash to the book of Leviticus. Like a number of passages in Leviticus, including chapter 18 to which it is a commentary, the midrashic passage links sexual sin and idolatry to the Egyptians (whom the Israelites defeated in the Exodus) and the Canaanites (whom the Israelites will displace when they come into their land). The idea that among the sins of these peoples was the recognition of same-sex marriages is not found in the biblical text, but is read in by the rabbis: Sifra Acharei Mot, parashah 9:8 “According to the doings of the Land of Egypt…and the doings of the Land of Canaan…you shall not do” (Leviticus 18:3): Can it be (that it means) don’t build buildings, and don’t plant plantings? Thus it (the verse) teaches (further), “And you shall not walk in their statutes.” I say (that the prohibition of the verse applies) only to (their) statutes – the statutes which are theirs and their fathers and their fathers’ fathers.
    [Show full text]
  • The Relationship Between Targum Song of Songs and Midrash Rabbah Song of Songs
    THE RELATIONSHIP BETWEEN TARGUM SONG OF SONGS AND MIDRASH RABBAH SONG OF SONGS Volume I of II A thesis submitted to The University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2010 PENELOPE ROBIN JUNKERMANN SCHOOL OF ARTS, HISTORIES, AND CULTURES TABLE OF CONTENTS VOLUME ONE TITLE PAGE ............................................................................................................ 1 TABLE OF CONTENTS ............................................................................................. 2 ABSTRACT .............................................................................................................. 6 DECLARATION ........................................................................................................ 7 COPYRIGHT STATEMENT ....................................................................................... 8 ACKNOWLEDGMENTS AND DEDICATION ............................................................... 9 CHAPTER ONE : INTRODUCTION ........................................................................... 11 1.1 The Research Question: Targum Song and Song Rabbah ......................... 11 1.2 The Traditional View of the Relationship of Targum and Midrash ........... 11 1.2.1 Targum Depends on Midrash .............................................................. 11 1.2.2 Reasons for Postulating Dependency .................................................. 14 1.2.2.1 Ambivalence of Rabbinic Sources Towards Bible Translation .... 14 1.2.2.2 The Traditional
    [Show full text]
  • Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו
    Wage Theft and Consumer Boycotts -למען נחדל מעשק ידינו Morris Panitz, Ziegler School of Rabbinic Studies Introduction: The Consumer Boycott as a Resistance Strategy Consumer boycotts are a resistance strategy that draws heavily on the foundational principles of civil disobedience.1 An individual engaged in an act of civil disobedience “seeks not only to convey her disavowal and condemnation of a certain law or policy, but also to draw public attention to this particular issue and thereby to instigate a change in law or policy.”2 The public sphere serves as the ideal forum for civil disobedience for two reasons. First, the target of the direct action is forced to confront the issue under the scrutiny of the public eye, thereby raising the stakes for how the issue is dealt with. Ideally, the public will hold the target accountable for its response to the act of civil disobedience. Second, the calculation on the part of the target of whether or not to meet the demands of the protestors is partially determined by the following generated by the act of civil disobedience. Thus, the public sphere helps attract further support to instigate a change in law or policy. Consumer boycott campaigns are “where citizens act collectively and use their purchasing power to achieve economic, social or political objectives….Consumers can use their purchasing power as a kind of vote that is capable, among other things, of educating corporate 1 I am grateful to Rabbis Elliot Dorff and Aryeh Cohen for their thoughtful teaching and editorial remarks that shaped the development of this essay.
    [Show full text]
  • Mishnah: the New Scripture Territories in the East
    176 FROM TEXT TO TRADITION in this period was virtually unfettered. The latter restriction seems to have been often compromised. Under the Severan dynasty (193-225 C.E.) Jewish fortunes improved with the granting of a variety of legal privileges culminating in full Roman citizenship for Jews. The enjoyment of these privileges and the peace which Jewry enjoyed in the Roman Empire were·· interrupted only by the invasions by the barbarians in the West 10 and the instability and economic decline they caused throughout the empire, and by the Parthian incursions against Roman Mishnah: The New Scripture territories in the East. The latter years of Roman rule, in the aftermath of the Bar Kokhba Revolt and on the verge of the Christianization of the empire, were extremely fertile ones for the development of . The period beginning with the destruction (or rather, with the Judaism. It was in this period that tannaitic Judaism came to its restoration in approximately 80 C.E.) saw a fundamental change final stages, and that the work of gathering its intellectual in Jewish study and learning. This was the era in which the heritage, the Mishnah, into a redacted collection began. All the Mishnah was being compiled and in which many other tannaitic suffering and the fervent yearnings for redemption had culmi­ traditions were taking shape. The fundamental change was that nated not in a messianic state, but in a collection of traditions the oral Torah gradually evolved into a fixed corpus of its own which set forth the dreams and aspirations for the perfect which eventually replaced the written Torah as the main object holiness that state was to engender.
    [Show full text]
  • Humor in Torah and Talmud, Part 5
    Sat 18 Aug 2018 – 7 Elul 5778 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Lunch and Learn Humor in Torah and Talmud, Part 5 Torah (Theme: God is angry at us) 1-God loses it [The Israelites repeatedly ask Moses for meat in the desert. God tells Moses:] And say to the people... you shall eat meat. You shall not eat it for one day, or two days, or five days, or ten days, or twenty days; but for a whole month, until it comes out of your nostrils and you become disgusted by it. [Numbers 11:18-20] 2-This, too, shall happen to you! The most dreaded Torah portion is Ki Tavo, where God lists all the curses that will befall those who do not follow His commandments: But it shall come to pass, if you will not listen to the voice of the Lord your God, to take care to do all his commandments and his statutes which I command you this day, that all these curses shall come upon you and overtake you. [Deut. 28:15] Follows a long string of dreaded curses, beginning with: Cursed shall you be in the city, and cursed shall you be in the field… [Deut. 28:16] And ending with: Also, every illness and every plague, that is not written in this Book of the Torah, the Lord will bring it upon you, until you are destroyed. [Deut 28:61] It’s not even exclusive: Whatever you dread most, whatever it is, shall happen to you! 3-Moses’ masterful plea The Israelites revert to idolatry by building and worshiping the Golden Calf.
    [Show full text]
  • Introduction
    INTRODUCTION Hanne Trautner-Kromann n this introduction I want to give the necessary background information for understanding the nine articles in this volume. II start with some comments on the Hebrew or Jewish Bible and the literature of the rabbis, based on the Bible, and then present the articles and the background information for these articles. In Jewish tradition the Bible consists of three main parts: 1. Torah – Teaching: The Five Books of Moses: Genesis (Bereshit in Hebrew), Exodus (Shemot), Leviticus (Vajikra), Numbers (Bemidbar), Deuteronomy (Devarim); 2. Nevi’im – Prophets: (The Former Prophets:) Joshua, Judges, Samuel I–II, Kings I–II; (The Latter Prophets:) Isaiah, Jeremiah, Ezek- iel; (The Twelve Small Prophets:) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephania, Haggai, Zechariah, Malachi; 3. Khetuvim – Writings: Psalms, Proverbs, Job, The Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, Chronicles I–II1. The Hebrew Bible is often called Tanakh after these three main parts: Torah, Nevi’im and Khetuvim. The Hebrew Bible has been interpreted and reinterpreted by rab- bis and scholars up through the ages – and still is2. Already in the Bible itself there are examples of interpretation (midrash). The books of Chronicles, for example, can be seen as a kind of midrash on the 10 | From Bible to Midrash books of Samuel and Kings, repeating but also changing many tradi- tions found in these books. In talmudic times,3 dating from the 1st to the 6th century C.E.(Common Era), the rabbis developed and refined the systems of interpretation which can be found in their literature, often referred to as The Writings of the Sages.
    [Show full text]