Jonathan Klawans
- Published in print:
- 2005
- Published Online:
- January 2007
- ISBN:
- 9780195162639
- eISBN:
- 9780199785254
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195162639.003.0007
- Subject:
- Religion, Judaism
This chapter examines an array of rabbinic sources concerning the temple, including Mishnah, Midrash, and Talmud, drawing a number of contrasts with Qumran literature in particular. The Rabbis seem ...
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This chapter examines an array of rabbinic sources concerning the temple, including Mishnah, Midrash, and Talmud, drawing a number of contrasts with Qumran literature in particular. The Rabbis seem to agree with the sectarians that the temple was flawed, recalling instances of priestly greed, theft, and even murder. But the rabbis downplay the moral defilement of the temple and deny to the end that the temple was ritually defiled to any significant degree before its destruction by Romans in 70 CE. Unlike the sectarians, the rabbis took a stance toward the temple and its purity that was less idealistic, but more practical and permissive.Less
This chapter examines an array of rabbinic sources concerning the temple, including Mishnah, Midrash, and Talmud, drawing a number of contrasts with Qumran literature in particular. The Rabbis seem to agree with the sectarians that the temple was flawed, recalling instances of priestly greed, theft, and even murder. But the rabbis downplay the moral defilement of the temple and deny to the end that the temple was ritually defiled to any significant degree before its destruction by Romans in 70 CE. Unlike the sectarians, the rabbis took a stance toward the temple and its purity that was less idealistic, but more practical and permissive.
Martin S. Jaffee
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195140675
- eISBN:
- 9780199834334
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195140672.003.0008
- Subject:
- Religion, Judaism
Explores the connection between the presence of written versions of rabbinic tradition and the emergence among Galilean sages of the third century c.e. of an explicit ideological claim that the ...
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Explores the connection between the presence of written versions of rabbinic tradition and the emergence among Galilean sages of the third century c.e. of an explicit ideological claim that the entire rabbinic tradition originated in Sinaitic revelation to Moses as unwritten Torah in the Mouth. Of great comparative interest is the Greco‐Roman tradition of rhetorical education, represented in the tradition of rhetorical textbooks (Progymnasmata), which prized memorization of written texts for exclusively oral performances that included rule‐governed transformations and revisions of texts in the performative setting. The chapter examines Amoraic traditions of Byzantine Galilee (the Palestinian Talmud, Midrash Tanhuma, Midrash Pesiqta Rabbati) for evidence that they were mastered from written versions and intentionally revised in performative settings. From this comparative perspective, the chapter concludes that the rabbinic conception of Torah in the Mouth is designed to legitimate the authority of the sage in the setting of discipleship training.Less
Explores the connection between the presence of written versions of rabbinic tradition and the emergence among Galilean sages of the third century c.e. of an explicit ideological claim that the entire rabbinic tradition originated in Sinaitic revelation to Moses as unwritten Torah in the Mouth. Of great comparative interest is the Greco‐Roman tradition of rhetorical education, represented in the tradition of rhetorical textbooks (Progymnasmata), which prized memorization of written texts for exclusively oral performances that included rule‐governed transformations and revisions of texts in the performative setting. The chapter examines Amoraic traditions of Byzantine Galilee (the Palestinian Talmud, Midrash Tanhuma, Midrash Pesiqta Rabbati) for evidence that they were mastered from written versions and intentionally revised in performative settings. From this comparative perspective, the chapter concludes that the rabbinic conception of Torah in the Mouth is designed to legitimate the authority of the sage in the setting of discipleship training.
Howard Wettstein
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199576739
- eISBN:
- 9780191595165
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576739.003.0033
- Subject:
- Religion, Philosophy of Religion
This chapter takes issue with something fundamental in the overall outlook of many of the contributors to the volume. It sketches a traditional religious approach that nevertheless agrees with the ...
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This chapter takes issue with something fundamental in the overall outlook of many of the contributors to the volume. It sketches a traditional religious approach that nevertheless agrees with the critics on the ethical awfulness of some of what the Hebrew Bible attributes to God. The approach draws its inspiration from Jewish tradition, and focuses special attention on the Akedah and the Book of Job, stories that present extreme challenges to the conception of God as ethically perfect. These stories, it is argued, have great religious power and meaning, which is not to say that we understand God's role in them, his attitude towards his beloved, what he allows, commands, mandates. The chapter ends with some speculations about what we might make of God's treatment of Abraham and Job.Less
This chapter takes issue with something fundamental in the overall outlook of many of the contributors to the volume. It sketches a traditional religious approach that nevertheless agrees with the critics on the ethical awfulness of some of what the Hebrew Bible attributes to God. The approach draws its inspiration from Jewish tradition, and focuses special attention on the Akedah and the Book of Job, stories that present extreme challenges to the conception of God as ethically perfect. These stories, it is argued, have great religious power and meaning, which is not to say that we understand God's role in them, his attitude towards his beloved, what he allows, commands, mandates. The chapter ends with some speculations about what we might make of God's treatment of Abraham and Job.
Marie Noonan Sabin
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195143591
- eISBN:
- 9780199834600
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195143590.001.0001
- Subject:
- Religion, Biblical Studies
Knowing that the earliest Jesus traditions took shape in a Jewish milieu, Sabin sets the composition of the earliest gospel in the context of the theological discourse of first‐century Judaism. That ...
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Knowing that the earliest Jesus traditions took shape in a Jewish milieu, Sabin sets the composition of the earliest gospel in the context of the theological discourse of first‐century Judaism. That discourse took the form of an exchange between current events and Scripture: contemporary persons and events were understood through the lens of the Hebrew Bible, while at the same time, the biblical word was reopened – i.e., reinterpreted – so as to reveal its relevance to the present faith community. Applying this kind of compositional process (which is related to Midrash) to the Gospel of Mark, Sabin uncovers a fresh reading of the Seed, Fig Tree, and Vineyard parables; of the various Temple scenes; of the foolish disciples and the wise women; and of the gospel's open‐ended ending. She highlights the results of her findings by juxtaposing them with interpretations of the same passages by various church fathers as well as by readings from modern critics. Sabin sees Mark as an original theologian shaping his material out of two primary Jewish traditions: the Wisdom traditions, with their emphasis on God's presence in daily life, and Creation theology, which imagined the End Time not as a catastrophe but as a return to the Garden. She thus offers a new way of understanding Mark's use of Scripture, his eschatology, and his presentation of Jesus. In conclusion, she argues that retrieving Mark's voice in the context of Early Judaism brings with it insights much needed in our day: of God's presence in the ordinary, of God's image reflected in female as well as male, of watchfulness as the way of wisdom, and of God's revelation as ongoing.Less
Knowing that the earliest Jesus traditions took shape in a Jewish milieu, Sabin sets the composition of the earliest gospel in the context of the theological discourse of first‐century Judaism. That discourse took the form of an exchange between current events and Scripture: contemporary persons and events were understood through the lens of the Hebrew Bible, while at the same time, the biblical word was reopened – i.e., reinterpreted – so as to reveal its relevance to the present faith community. Applying this kind of compositional process (which is related to Midrash) to the Gospel of Mark, Sabin uncovers a fresh reading of the Seed, Fig Tree, and Vineyard parables; of the various Temple scenes; of the foolish disciples and the wise women; and of the gospel's open‐ended ending. She highlights the results of her findings by juxtaposing them with interpretations of the same passages by various church fathers as well as by readings from modern critics. Sabin sees Mark as an original theologian shaping his material out of two primary Jewish traditions: the Wisdom traditions, with their emphasis on God's presence in daily life, and Creation theology, which imagined the End Time not as a catastrophe but as a return to the Garden. She thus offers a new way of understanding Mark's use of Scripture, his eschatology, and his presentation of Jesus. In conclusion, she argues that retrieving Mark's voice in the context of Early Judaism brings with it insights much needed in our day: of God's presence in the ordinary, of God's image reflected in female as well as male, of watchfulness as the way of wisdom, and of God's revelation as ongoing.
ALEXANDER SAMELY
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780197264744
- eISBN:
- 9780191734663
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264744.003.0012
- Subject:
- History, Middle East History
This chapter examines historical reconstruction and literary structures of rabbinic texts using the Leviticus Rabbah as an example. It explains that Leviticus Rabbah is a commentary on the Book of ...
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This chapter examines historical reconstruction and literary structures of rabbinic texts using the Leviticus Rabbah as an example. It explains that Leviticus Rabbah is a commentary on the Book of Leviticus which now forms part of Midrash Rabbah. It proposes ten theses about the special problems which the literary structures of rabbinic texts pose for the historian and analyses a section of the amoraic work of Leviticus Rabbah to describe some of those literary structures. The findings suggest that it is impossible to explain how the textuality of rabbinic sources worked and that many rabbinic works fill the same functional position in a text more than once.Less
This chapter examines historical reconstruction and literary structures of rabbinic texts using the Leviticus Rabbah as an example. It explains that Leviticus Rabbah is a commentary on the Book of Leviticus which now forms part of Midrash Rabbah. It proposes ten theses about the special problems which the literary structures of rabbinic texts pose for the historian and analyses a section of the amoraic work of Leviticus Rabbah to describe some of those literary structures. The findings suggest that it is impossible to explain how the textuality of rabbinic sources worked and that many rabbinic works fill the same functional position in a text more than once.
MICHAEL FISHBANE
- Published in print:
- 2003
- Published Online:
- January 2005
- ISBN:
- 9780198267331
- eISBN:
- 9780191602078
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198267339.003.0015
- Subject:
- Religion, Biblical Studies
This chapter presents a synthesis of all chapters discussed in this book. Three specific concepts are emphasized. The first is that this book is an exploration of the morphologies of myth and ...
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This chapter presents a synthesis of all chapters discussed in this book. Three specific concepts are emphasized. The first is that this book is an exploration of the morphologies of myth and mythmaking found in three distinct bodies of literature: the Hebrew Bible; clusters or anthologies of Midrash; and the book of Zohar. Second is that the myths studied are cultural forms and the concrete expressions of a vital mythic imagination found in classical texts of the Jewish monotheistic tradition. Finally, that the three literary corpora investigated provide different accounts of perceptions of what is called the theosphere and its relation to the biosphere.Less
This chapter presents a synthesis of all chapters discussed in this book. Three specific concepts are emphasized. The first is that this book is an exploration of the morphologies of myth and mythmaking found in three distinct bodies of literature: the Hebrew Bible; clusters or anthologies of Midrash; and the book of Zohar. Second is that the myths studied are cultural forms and the concrete expressions of a vital mythic imagination found in classical texts of the Jewish monotheistic tradition. Finally, that the three literary corpora investigated provide different accounts of perceptions of what is called the theosphere and its relation to the biosphere.
P. S. Alexander
- Published in print:
- 2000
- Published Online:
- April 2004
- ISBN:
- 9780198263913
- eISBN:
- 9780191601187
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263910.003.0002
- Subject:
- Religion, Biblical Studies
This is the second of five chapters on the Old Testament and the reader, and presents an analysis of the Bible in Qumran (the site occupied by the early Jewish monastic community who lived near the ...
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This is the second of five chapters on the Old Testament and the reader, and presents an analysis of the Bible in Qumran (the site occupied by the early Jewish monastic community who lived near the shores of the Dead Sea) and early Judaism. The first part gives an account of the rediscovery of Midrash—a term initially borrowed from rabbinic literature, where it denotes the specifically rabbinic tradition of Bible exegesis—the commentary created in dialogue with the scared Scripture in early Judaism. The rediscovery of Midrash was prompted in particular by the discovery of the Dead Sea Scrolls (1947–1956), and the finding of the Codex Neofiti 1 in the Vatican library in 1953; these and other examples of Midrash have given rise to numerous monographs and articles over the last thirty years of the twentieth century. The second part discusses the use of the Scripture and the Dead Sea sect of Qumran, and the third analyses the use of Scripture among other Jewish rabbinical groups in late antiquity. The last two sections look at the Scripture in the Alexandrian schools and among the early Christians, and at the emergence of Judaism and Christianity as ‘Religions of the Book’.Less
This is the second of five chapters on the Old Testament and the reader, and presents an analysis of the Bible in Qumran (the site occupied by the early Jewish monastic community who lived near the shores of the Dead Sea) and early Judaism. The first part gives an account of the rediscovery of Midrash—a term initially borrowed from rabbinic literature, where it denotes the specifically rabbinic tradition of Bible exegesis—the commentary created in dialogue with the scared Scripture in early Judaism. The rediscovery of Midrash was prompted in particular by the discovery of the Dead Sea Scrolls (1947–1956), and the finding of the Codex Neofiti 1 in the Vatican library in 1953; these and other examples of Midrash have given rise to numerous monographs and articles over the last thirty years of the twentieth century. The second part discusses the use of the Scripture and the Dead Sea sect of Qumran, and the third analyses the use of Scripture among other Jewish rabbinical groups in late antiquity. The last two sections look at the Scripture in the Alexandrian schools and among the early Christians, and at the emergence of Judaism and Christianity as ‘Religions of the Book’.
Mira Balberg
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9780520295926
- eISBN:
- 9780520968660
- Item type:
- book
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520295926.001.0001
- Subject:
- Religion, Judaism
Blood for Thought delves into a relatively unexplored area of classical rabbinic literature: the vast corpus of laws, regulations, and instructions pertaining to sacrificial rituals. The book traces ...
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Blood for Thought delves into a relatively unexplored area of classical rabbinic literature: the vast corpus of laws, regulations, and instructions pertaining to sacrificial rituals. The book traces and analyzes the ways in which the early rabbis interpreted and conceived of biblical sacrifices, and examines sacrifice and worship in the temple as sites through which the rabbis negotiated new and old intellectual, political, and religious ideas and practices. In its focus on legal-ritual texts and in its cultural orientation, this book diverges from the prevalent approach to the cessation of sacrifice in early Judaism. Rather than viewing the rabbinic project as an attempt to transform a sacrificial religion into a non-sacrificial religion, Blood for Thought argues that the rabbis developed anewsacrificial vision. This new sacrificial vision does not seek to “substitute” obsolete sacrificial practices, but rather to rearrange, reframe, and redefine sacrifice as a critically important component of social and religious life. The book argues that through their seemingly technical legal and ritual discussions, the rabbis present remarkably innovative perspectives on sacrifices and radical interpretations of biblical cultic institutions, and that their reinvention of sacrifice gives this practice new meanings within the greater context of the rabbis’ political and religious ideology.Less
Blood for Thought delves into a relatively unexplored area of classical rabbinic literature: the vast corpus of laws, regulations, and instructions pertaining to sacrificial rituals. The book traces and analyzes the ways in which the early rabbis interpreted and conceived of biblical sacrifices, and examines sacrifice and worship in the temple as sites through which the rabbis negotiated new and old intellectual, political, and religious ideas and practices. In its focus on legal-ritual texts and in its cultural orientation, this book diverges from the prevalent approach to the cessation of sacrifice in early Judaism. Rather than viewing the rabbinic project as an attempt to transform a sacrificial religion into a non-sacrificial religion, Blood for Thought argues that the rabbis developed anewsacrificial vision. This new sacrificial vision does not seek to “substitute” obsolete sacrificial practices, but rather to rearrange, reframe, and redefine sacrifice as a critically important component of social and religious life. The book argues that through their seemingly technical legal and ritual discussions, the rabbis present remarkably innovative perspectives on sacrifices and radical interpretations of biblical cultic institutions, and that their reinvention of sacrifice gives this practice new meanings within the greater context of the rabbis’ political and religious ideology.
Alan Cooper
- Published in print:
- 2003
- Published Online:
- October 2011
- ISBN:
- 9780195137279
- eISBN:
- 9780199849482
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195137279.003.0011
- Subject:
- Religion, World Religions
The Hebrew text of Proverbs 22:6 has been interpreted in the following manner: “Train children in the right way, and when old, they will not stray”. The twin pillars of Jewish pedagogy are ...
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The Hebrew text of Proverbs 22:6 has been interpreted in the following manner: “Train children in the right way, and when old, they will not stray”. The twin pillars of Jewish pedagogy are habituation and discipline: the inculcation of right thinking and behavior, and the chastisement of those who stray from them. Those halakhic prescriptions constitute a “pedagogical duty” imposed on the parents of young children. This chapter uses the interpretation of Proverbs 22:6 as a lens through which to view traditional Jewish attitudes about children and early childhood education. It cites commentaries that give clear examples of the intimate relationship between Jewish reading and Jewish living, and vivid demonstrations of the social and cultural relevance of biblical interpretation. Two distinct attitudes have emerged, traceable to the 9th-century Midrash on Proverbs and the 10th-century translation and commentary of Saadia Gaon—and ultimately to Aristotle's Ethics. The gist of the verse is an obvious principle: there is nothing more fundamental to the perpetuation of Judaism than the education of children.Less
The Hebrew text of Proverbs 22:6 has been interpreted in the following manner: “Train children in the right way, and when old, they will not stray”. The twin pillars of Jewish pedagogy are habituation and discipline: the inculcation of right thinking and behavior, and the chastisement of those who stray from them. Those halakhic prescriptions constitute a “pedagogical duty” imposed on the parents of young children. This chapter uses the interpretation of Proverbs 22:6 as a lens through which to view traditional Jewish attitudes about children and early childhood education. It cites commentaries that give clear examples of the intimate relationship between Jewish reading and Jewish living, and vivid demonstrations of the social and cultural relevance of biblical interpretation. Two distinct attitudes have emerged, traceable to the 9th-century Midrash on Proverbs and the 10th-century translation and commentary of Saadia Gaon—and ultimately to Aristotle's Ethics. The gist of the verse is an obvious principle: there is nothing more fundamental to the perpetuation of Judaism than the education of children.
Howard Wettstein
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199841363
- eISBN:
- 9780199950003
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199841363.003.0009
- Subject:
- Philosophy, General, Philosophy of Religion
This chapter takes issue with something fundamental in the outlook of many religious people. It sketches a traditional religious approach that nevertheless agrees with religion’s critics on the ...
More
This chapter takes issue with something fundamental in the outlook of many religious people. It sketches a traditional religious approach that nevertheless agrees with religion’s critics on the ethical awfulness of some of what the Hebrew Bible attributes to God. The approach draws its inspiration from Jewish tradition, and focuses special attention on the Akedah and the Book of Job, stories that present extreme challenges to the conception of God as ethically perfect. These stories, it is argued, have great religious power and meaning, which is not to say that we understand God’s role in them, His attitude towards his beloved, what He allows, commands, mandates. The chapter ends with some speculations about what we might make of God’s treatment of Abraham and Job.Less
This chapter takes issue with something fundamental in the outlook of many religious people. It sketches a traditional religious approach that nevertheless agrees with religion’s critics on the ethical awfulness of some of what the Hebrew Bible attributes to God. The approach draws its inspiration from Jewish tradition, and focuses special attention on the Akedah and the Book of Job, stories that present extreme challenges to the conception of God as ethically perfect. These stories, it is argued, have great religious power and meaning, which is not to say that we understand God’s role in them, His attitude towards his beloved, what He allows, commands, mandates. The chapter ends with some speculations about what we might make of God’s treatment of Abraham and Job.
