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Judith Hauptman argues that the Tosefta, a collection dating from approximately the same time period as the Mishnah and authored by the same rabbis, is not later than the Mishnah, as its name suggests, but earlier. The Redactor of the Mishnah drew upon an old Mishnah and its associated supplement, the Tosefta, when composing his work. He reshaped, reorganized and abbreviated these materials in order to make them accord with his own legislative outlook. It is possible to compare the earlier and the later texts and to determine, case by case, the agenda of the Redactor. According to the author's theory it is also possible to trace the evolution of Jewish law, practice, and ideas. When the Mishnah is seen as later than the Tosefta, it becomes clear that the Redactor inserted numerous mnemonic devices into his work to assist in transmission. The synoptic gospels may have undergone a similar kind of editing.
Fully acknowledging that Judaism, as described in both the Bible and the Talmud, was patriarchal, Judith Hauptman demonstrates that the rabbis of the Talmud made significant changes in key areas of Jewish law in order to benefit women. Reading the texts with feminist sensibilities, recognizing that they were written by men and for men and that the
In Narrating the Law Barry Scott Wimpfheimer creates a new theoretical framework for considering the relationship between law and narrative and models a new method for studying talmudic law in particular. Works of law, including the Talmud, are animated by a desire to create clear usable precedent. This animating impulse toward clarity is generally absent in narratives, the form of which is better able to capture the subtleties of lived life. Wimpfheimer proposes to make these different forms compatible by constructing a narrative-based law that considers law as one of several "languages," along with politics, ethics, psychology, and others that together compose culture. A narrative-based law is capable of recognizing the limitations of theoretical statutes and the degree to which other cultural languages interact with legal discourse, complicating any attempts to actualize a hypothetical set of rules. This way of considering law strongly resists the divide in traditional Jewish learning between legal literature (Halakhah) and nonlegal literature (Aggadah) by suggesting the possibility of a discourse broad enough to capture both. Narrating the Law activates this mode of reading by looking at the Talmud's legal stories, a set of texts that sits uncomfortably on the divide between Halakhah and Aggadah. After noticing that such stories invite an expansive definition of law that includes other cultural voices, Narrating the Law also mines the stories for the rich descriptions of rabbinic culture that they encapsulate.
When the rabbis composed the Mishnah in the late second or early third century C.E., the Jerusalem Temple had been destroyed for more then a century. Why, then, do the Temple and its ritual feature so prominently in the Mishnah? Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed, Naftali S. Cohn argues that the memory of the Temple served a political function for the rabbis in their own time. They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominance. At the time the Mishnah was created, the rabbis were not the only ones talking extensively about the Temple: other Judaeans (including followers of Jesus), Christians, and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple. Looking back at the procedures of Temple ritual, the rabbis created in the Mishnah a past and a Temple in their own image, which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life. Seizing on the Temple, they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine.
The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions. Following this model, there would have been one religion known as Judaism before the birth of Christ, which then took on a hybrid identity. Even before its subsequent division, certain beliefs and practices of this composite would have been identifiable as Christian or Jewish.In Border Lines, however, Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of Judaeo-Christianity. There were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity, Boyarin argues. Rather, Jesus-following Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs, such as that in a second divine being, and practices, such as keeping kosher or maintaining the Sabbath, were widely and variably distributed. The ultimate distinctions between Judaism and Christianity were imposed from above by "border-makers," heresiologists anxious to construct a discrete identity for Christianity. By defining some beliefs and practices as Christian and others as Jewish or heretical, they moved ideas, behaviors, and people to one side or another of an artificial border—and, Boyarin significantly contends, invented the very notion of religion.
Akiva Cohen investigates the general research question: how do the authors of religious texts reconstruct their community identity and ethos in the absence of their central cult? His particular socio-historical focus of this more general question is: how do the respective authors of the Gospel according to Matthew, and the editor(s) of the Mishnah redefine their group identities following the destruction of the Second Temple? Cohen further examines how, after the Destruction, both the Matthean and the Mishnaic communities found and articulated their renewed community bearings and a new sense of vision through each of their respective author/redactor's foundational texts. The context of this study is thus that of an inner-Jewish phenomenon; two Jewish groups seeking to (re-)establish their community identity and ethos without the physical temple that had been the cultic center of their cosmos.
Judaism is often described as a religion that tolerates, even celebrates arguments with God. In Pious Irreverence, Dov Weiss has written the first scholarly study of the premodern roots of this distinctively Jewish theology of protest, examining its origins and development in the rabbinic age (70 CE-800 CE).
For years, All For The Boss has remained a beloved classic for teenagers and adults. Now, young readers can enjoy this special edition of the biography of R' Yaakov Yosef Herman zt"l, Torah pioneer in America. Each chapter relates a story, and with large, clear type and detailed illustrations, younger children will love reading about Jewish life in early 20th century New York. The story of R' Yaakov Yosef's life, devotion to Torah, and his love for fellow Jews is told with affection, humor, and awe by his daughter. Share this inspiring book with a young reader in your life today!
Combining philological, anthropological and cultural tools, this study sheds new light on issues of rabbinic gender economy and sexual morality, and contributes to the nascent scholarship on the formation of the temple in the Mishnah.
Exposed to multiple languages as a result of annexation, migration, pilgrimage and its position on key trade routes, the Roman Palestine of Late Antiquity was a border area where Aramaic, Greek, Hebrew and Arabic dialects were all in common use. This study analyses the way scriptural translation was perceived and practised by the rabbinic movement in this multilingual world. Drawing on a wide range of classical rabbinic sources, including unused manuscript materials, Willem F. Smelik traces developments in rabbinic thought and argues that foreign languages were deemed highly valuable for the lexical and semantic light they shed on the meanings of lexemes in the holy tongue. Key themes, such as the reception of translations of the Hebrew Scriptures, multilingualism in society, and rabbinic rules for translation, are discussed at length. This book will be invaluable for students of ancient Judaism, rabbinic studies, Old Testament studies, early Christianity and translation studies.