Avivah Zornberg grew up in a world of rabbinic tradition and scholarship and received a Ph.D. in English literature from Cambridge University. The Particulars of Rapture, the sequel to her award-winn
Perhaps more than any other aspect of rabbinic literature, the laws about and discussions of menstruation have polarized current discussions of gender relations in Jewish culture. Is the designated im
Training in rhetoric - the art of persuasion - formed the basis of education in the Roman Empire. The classical intellectual world centered around the debate between philosophers, who boasted knowledge of objective reality, and sophists, who could debate both sides of any issue and who attracted large audiences and paying students. The roles of the Talmudic rabbis as public orators, teachers, and jurists, parallel that of Roman orators. Rabbinic literature adopted and adapted various aspects of the classical rhetorical tradition, as is demonstrated in the Talmudic penchant for arguing both sides of hypothetical cases, the midrashic hermeneutical methods, and the structure of synagogue sermons. At the same time, the rabbis also resisted the extreme epistemological relativism of rhetoric as is evident in their restraint on theoretical argumentation, their depiction of rabbinic and divine court procedure, and their commitment to the biblical prophetic tradition. Richard Hidary demonstrate
The social and intellectual vitality of Judaism and Christianity in antiquity was in large part a function of their ability to articulate a viably transcendent hope for the human condition. Narratives of Paradise - based on the concrete symbol of the Garden of Delights - came to play a central role for Jews, Christians, and eventually Muslims too. The essays in this volume highlight the multiple hermeneutical perspectives on biblical Paradise from Second Temple Judaism and Christian origins to the systematic expositions of Augustine and rabbinic literature. They show that while early Christian and Jewish sources draw on texts from the same Bible, their perceptions of Paradise often reflect the highly different structures of the two sister religions. Dealing with a wide variety of texts, these essays explore major themes such as the allegorical and literal interpretations of Paradise, the tension between heaven and earth, and Paradise's physical location in space and time.
Stories portraying heretics ('minim') in rabbinic literature are a central site of rabbinic engagement with the 'other'. These stories typically involve a conflict over the interpretation of a biblical verse in which the rabbinic figure emerges victorious in the face of a challenge presented by the heretic. In this book, Michal Bar-Asher Siegal focuses on heretic narratives of the Babylonian Talmud that share a common literary structure, strong polemical language and the formula, 'Fool, look to the end of the verse'. She marshals previously untapped Christian materials to arrive at new interpretations of familiar texts and illuminate the complex relationship between Jews and Christians in Late Antiquity. Bar-Asher Siegal argues that these Talmudic literary creations must be seen as part of a boundary-creating discourse that clearly distinguishes the rabbinic position from that of contemporaneous Christians and adds to a growing understanding of the rabbinic authors' familiarity with Ch
The book of Esther was a conscious reaction to much of the conventional wisdom of its day, challenging beliefs regarding the Jerusalem Temple, the land of Israel, Jewish law, and even God. Aaron Koller identifies Esther as primarily a political work, and shows that early reactions ranged from ignoring the book to 'rewriting' Esther in order to correct its perceived flaws. But few biblical books have been read in such different ways, and the vast quantity of Esther-interpretation in rabbinic literature indicates a conscious effort by the Rabbis to present Esther as a story of faith and traditionalism, and bring it into the fold of the grand biblical narrative. Koller situates Esther, and its many interpretations, within the intellectual and political contexts of Ancient Judaism, and discusses its controversial themes. His innovative line of enquiry will be of great interest to students and scholars of Bible and Jewish studies.
The idea of creation in the divine image has a long and complex history. While its roots apparently lie in the royal myths of Mesopotamia and Egypt, this book argues that it was the biblical account of creation presented in the first chapters of Genesis and its interpretation in early rabbinic literature that created the basis for the perennial inquiry of the concept in the Judeo-Christian tradition. Yair Lorberbaum reconstructs the idea of the creation of man in the image of God (tselem Elohim) attributed in the Midrash and the Talmud. He analyzes meanings attributed to tselem Elohim in early rabbinic thought, as expressed in Aggadah, and explores its application in the normative, legal, and ritual realms.
In this book, Catherine Sider Hamilton introduces a new lens through which to view the death of Jesus in Matthew. Using the concept of 'innocent blood', she situates the death of Jesus within a paradigm of purity and pollution, one that was central in the Hebrew Scriptures and early Judaism from the Second Temple to the rabbis. Hamilton traces the theme of innocent blood in Matthew's narrative in relation to two Jewish traditions of interpretation, one (in Second Temple literature) reflecting on the story of Cain and Abel; the other (chiefly in rabbinic literature) on the blood of Zechariah. 'Innocent blood' yields a vision that resists the dichotomies (intra muros vs extra muros, rejection vs redemption) that have characterized the debate, a vision in which both judgment and redemption - an end of exile - may be true. 'Innocent blood' offers a new approach not only to the meaning of Jesus' death in Matthew but also to the vexed question of the Gospel's attitude toward contemporary Jud
The book of Esther was a conscious reaction to much of the conventional wisdom of its day, challenging beliefs regarding the Jerusalem Temple, the land of Israel, Jewish law, and even God. Aaron Koller identifies Esther as primarily a political work, and shows that early reactions ranged from ignoring the book to 'rewriting' Esther in order to correct its perceived flaws. But few biblical books have been read in such different ways, and the vast quantity of Esther-interpretation in rabbinic literature indicates a conscious effort by the Rabbis to present Esther as a story of faith and traditionalism, and bring it into the fold of the grand biblical narrative. Koller situates Esther, and its many interpretations, within the intellectual and political contexts of Ancient Judaism, and discusses its controversial themes. His innovative line of enquiry will be of great interest to students and scholars of Bible and Jewish studies.
This contribution to the interpretation of New Testament terms consists of detailed semantic studies of five important groups of words which are essential to Biblical theology. The author's purpose is to ascertain the meaning with which certain important words were used by the writers of the New Testament documents. Such studies, he believes, must precede any attempt to write Biblical theology. The terms studied are the Greek words for 'propitiation', 'ransom', 'righteousness', 'eternal life' and 'spirit'. In each case Dr Hill examines the use and meaning of these words in Classical Greek, in the Septuagint, in Philo and in the inter-testamental literature, as well as the corresponding Hebrew words in the Old Testament, the Dead Sea Scrolls and Rabbinic literature. All this background study is then brought to bear on the interpretation of these terms in the New Testament. The studies confirm the indebtedness of New Testament theological terms to the Old Testament and in particular to t
A study of the Pharisees, in particular as they appear in the New Testament and in relation to Jesus. The main part of the book brings together the most important Greek and Semitic source material in translation. This facilitates reference, and it makes possible group and seminar discussion of documents which have hitherto been difficult to study in English. As in his book The Targums and Rabbinic Literature Mr Bowker makes available and accessible to students material which tends to be removed from them by language and technicality. In his introduction he explains the many problems and uncertainties which surround this apparently well-known but actually little-understood group. He shows that they were far from constituting a static, uniform sect, and that they had an important history of their own. He finally suggests an approach to understanding Jesus' relations with them, which in turn suggests an understanding of Jesus' conception of his own relation to God, and also of his 'trial'
Written at different times and for different audiences - some for scholars of rabbinic literature, others for readers with a less specialist interest - the essays gathered in this volume nevertheless
One of the central concepts in rabbinic Judaism is the notion of the Evil Inclination, which appears to be related to similar concepts in ancient Christianity and the wider late antique world. The precise origins and understanding of the idea, however, are unknown. This volume traces the development of this concept historically in Judaism and assesses its impact on emerging Christian thought concerning the origins of sin. The chapters, which cover a wide range of sources including the Bible, the Ancient Versions, Qumran, Pseudepigrapha and Apocrypha, the Targums, and rabbinic and patristic literature, advance our understanding of the intellectual exchange between Jews and Christians in classical Antiquity, as well as the intercultural exchange between these communities and the societies in which they were situated.
Andrei Orlov examines early Christological developments in the light of rabbinic references to the "two powers" in heaven, tracing the impact of this concept through both canonical and non-canonical material. Orlov begins by looking at imagery of the "two powers" in early Jewish literature, in particular the book of Daniel, and in pseudepigraphical writings. He then traces the concept through rabbinic literature and applies this directly to understanding of Christological debates.Orlov finally carries out a close examination of the "two powers" traditions in Christian literature, in particular accounts of the Transfiguration and the Baptism of Jesus. Including a comprehensive bibliography listing texts and translations, and secondary literature, this volume is a key resource in researching the development of Christology.
