The Cambridge Companion to the Talmud and Rabbinic Literature (Cambridge Companions to Religion)

This quantity introduces scholars of rabbinic literature to the variety of historic and interpretative questions surrounding the rabbinic texts of overdue antiquity. The editors, themselves recognized interpreters of Rabbinic literature, have amassed a world selection of students to aid scholars' preliminary steps in confronting the large and intricate rabbinic corpus. not like different introductions to Rabbinic writings, the current quantity contains techniques formed via anthropology, gender reports, oral-traditional stories, classics, and folklore reports.

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Three. This idea of an establishment is customized from idem, 267. four. For a entire and traditionally trustworthy research of rabbinic faculties within the Land of Israel in overdue Antiquity, see Hezser 1997. five. M. Yadaim 3:5 and 4:2 transmit statements attributed to R. Shimon b. Azzai that he acquired a convention from seventy-two elders. This quantity, notwithstanding, is typological. Sifre Bamidbar, pis. 124 (ed. Horovitz, p. 158) refers to thirty-eight sages who accrued in Yavneh, whereas the parallel in T. Mikvaot 7:11 mentions thirty-two elders in Lod. 6. See Seth Schwartz's essay during this quantity and S. Schwartz 2001a, 120-21. 7. at the heritage of the time period "rabbi," see Hayim Lapin, "Rabbi," The Anchor Bible Dictionary, ed. David Noel Freeman (New York: Doubleday, 1992), five: 600-2. eight. at the prestige of the patriarchs within the Roman global, see Schwartz's essay to keep on with and S. Schwartz 2001a, 110-28, and 1999. nine. See Hezser 1997 and that i. Levine 1989. 10. a photo and transcription of the inscription are available in Levine 1989, 29. This time period is attested in yet 3 tannaitic assets: M. Avot 1:4, M. Sotah 9:15, and T. Megillah 3:5. 12. Michael Sokoloff, A Dictionary of Jewish Palestinian Aramaic (RamatGan: Bar-Ilan college Press, 1990), 369. thirteen. Cohen 1981-82, 1-17. despite the fact that, it isn't transparent that those "rabbis" fit any pointed out in our rabbinic assets. seventy four Jeffrey L. Rubenstein 14. at the implications of this resource referring to patriarchal authority, see Schwartz 2 hundred 1 a, 121-22. 15. Levine 1989, 137 Hezser 1997, 86-93. sixteen. The legend of Mar Zutra II is located in a chronology often called Seder Olam Zuta, released in Neubauer 1887-95, 2: 73-76. 17. See Gil 1992, 496-500, 653-57. 18. Albeck 1969, 669-81, brought up in Levine 1989, sixty seven. 19. the basic experiences of rabbinic studying in Babylonia are Goodblatt 1975 and Gafni 1990. See, too, Neusner 1965-70. 20. at the exilarch, see Schwartz's essay during this quantity. 21. That Rav Yosef was once blind makes this a urgent query for the rabbis, because the blind are exempt from sure commandments. 22. An oft-quoted anecdote relates that Rav Kahana as soon as concealed lower than the mattress of Rav, his instructor, with a purpose to learn the way Rav made like to his spouse. while Rav rebuked him, "Kahana! Get out! this isn't right! " Rav Kahana spoke back, "This is an issue of Torah, and that i have to study it" (B. Berakhot 63a). 23. See Gafni 1990, 111-16; Neusner 1965-70, 2:273-74, 3:234-38, 4:149; 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. five 1. B. Megillah 26b. The Munich manuscript reads "Rava stated" and concludes "I might simply recite within the synagogue. " See Gafni 1982, 23-40. at the Stamma'im, see Halivni 1986, 76-104, and the advent to this quantity See Rubenstein 1 999. See Rubenstein 2003, 16-38. See Herman impending, n. 33. B. Yevamot 105b. in spite of the fact that, there are a few assets that recommend that sages sat on benches, no longer at the ground. The etymology of this time period is uncertain. See Goodblatt 1975, 169-71 Gafni, 1990, 198-200. For resources and dialogue, see Goodblatt 1975, 165-70. Gaonic assets explicitly point out semiannual gatherings in Adar and Elul. See, e. g.

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