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Journal articles on the topic 'Chastity in rabbinical literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Hildesheimer, Meir. "Moses Mendelssohn in Nineteenth-Century Rabbinical Literature." Proceedings of the American Academy for Jewish Research 55 (1988): 79. http://dx.doi.org/10.2307/3622678.

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Levko, Oleksandr. "Axiological status of lexems CHASTE, CHASTITY, and VIRGINITY in Ukrainian media discourse." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 60–75. http://dx.doi.org/10.17721/apultp.2018.36.60-75.

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The paper addresses the use of the words цнотливий, цнотливість and цнота in the Ukrainian political media discourse, with a particular focus on the evolution of the "chastity words" semantics in the Ukrainian language, based on social and political publications of the internet portals "Dzerkalo tyzhnja", "Ukrajinskyj Tyzhden", "Ukrajinska Pravda". The canon of Christian virtues, established in the Middle Ages, is no longer accepted unquestioningly by modern society, and thus it is not surprising to see an ambivalent attitude to certain religious ascetic virtues, e.g. chastity, humility, piety

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3

야노 다카요시. "The Chastity on the Literature of Tokoku Kitamura." Journal of the society of Japanese Language and Literature, Japanology ll, no. 53 (2011): 331–52. http://dx.doi.org/10.21792/trijpn.2011..53.017.

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4

Poska, Allyson. "Elusive Virtue: Rethinking the Role of Female Chastity in Early Modern Spain." Journal of Early Modern History 8, no. 1 (2004): 135–46. http://dx.doi.org/10.1163/1570065041268988.

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AbstractFor decades, scholars have emphasized the importance of female chastity in early modern Spanish society. Early modern thinkers enthusiastically promoted the notion in their works, Mediterranean anthropologists formulated a cultural model around female chastity through their studies, and early modern historians followed suit in their examinations of the Catholic Reformation. However, this analysis of recent works on gender and the extensive demographic literature on early modern Spain reveals that there is little evidence that female chastity was a priority for most Spaniards. Instead,

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5

VanDussen, Michael. "Betokening Chastity: Margery Kempe's Sartorial Crisis." Forum for Modern Language Studies 41, no. 3 (2005): 275–88. http://dx.doi.org/10.1093/fmls/cqi017.

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6

Dolan, Frances E., and Philippa Berry. "Of Chastity and Power: Elizabethan Literature and the Unmarried Queen." South Central Review 8, no. 2 (1991): 73. http://dx.doi.org/10.2307/3189185.

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7

Gregory, David. "Of chastity and power—Elizabethan literature and the unmarried queen." New Ideas in Psychology 13, no. 1 (1995): 99. http://dx.doi.org/10.1016/0732-118x(95)90285-d.

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8

Henderson, Andrea. "Keats, Tighe, and the Chastity of Allegory." European Romantic Review 10, no. 1-4 (1999): 279–306. http://dx.doi.org/10.1080/10509589908570083.

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9

Schwarz, Kathryn. "Chastity, Militant and Married: Cavendish's Romance, Milton's Masque." Publications of the Modern Language Association of America 118, no. 2 (2003): 270–85. http://dx.doi.org/10.1632/003081203x67668.

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This essay takes up the issue of chaste intentionality in John Milton's A Mask Presented at Ludlow Castle and Margaret Cavendish's Assaulted and Pursued Chastity. Each of these narratives presents a female protagonist who simultaneously embodies and theorizes sexual virtue, creating a problem of will: when women intentionally participate in the ideological structures that constrain their acts, whose agency is at stake? The essay locates this question in the context of early modern conduct manuals and other prescriptive codifications of feminine sexuality, in which the performance of chastity,

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10

Levy, Gabriel. "Rabbinic Philosophy of Language: Not in Heaven." Journal of Jewish Thought and Philosophy 18, no. 2 (2010): 167–202. http://dx.doi.org/10.1163/147728510x529036.

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AbstractI argue that “sampling” is at the heart of rabbinical hermeneutics. I argue further that anomalous monism—and specifically its arguments about token identity, of which sampling is one species—provides some insight into understanding the nature of rabbinical hermeneutics and religion, where truth is contingent on social judgment but is nevertheless objective. These points are illustrated through a close reading of the story of the oven of Aknai in the Bavli’s Baba Metzia. I claim that rabbinic Judaism represents an early attempt to integrate written texts into communicative processes, a

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11

Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs." Studia Humana 6, no. 2 (2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.

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Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker –

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12

Brooks, Marilyn L. "Mary Hays's The Victim of Prejudice : Chastity ReNegotiated." Women's Writing 15, no. 1 (2008): 13–31. http://dx.doi.org/10.1080/09699080701871401.

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13

Baines, Barbara J. "Assaying the Power of Chastity in Measure for Measure." Studies in English Literature, 1500-1900 30, no. 2 (1990): 283. http://dx.doi.org/10.2307/450518.

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14

Dau, Duc. "Perfect Chastity: Celibacy and Virgin Marriage in Tractarian Poetry." Victorian Poetry 44, no. 1 (2006): 77–92. http://dx.doi.org/10.1353/vp.2006.0012.

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15

Upchurch, Robert K. "For Pastoral Care and Political Gain: Ælfric of Eynsham's Preaching on Marital Celibacy." Traditio 59 (2004): 39–78. http://dx.doi.org/10.1017/s0362152900002531.

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Writing early in the last decade of the tenth century, the Anglo-Saxon monk Ælfric begins his Second Series ofCatholic Homilieswith a sermon for Christmas Day. The second of five Old English sermons he wrote for the Nativity, it combines dense doctrinal matters with concrete advice about how Christians should commemorate the birth of Christ. After discussing Christ's Incarnation and Virgin Birth, and the Old Testament prophecies anticipating his appearance, Ælfric concludes the sermon with a series of instructions directing believers how to conduct themselves at Christmas. Of particular intere

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16

Morrow, Laurie P. "Chastity and Castration in Otway's "The Orphan"." South Central Review 2, no. 4 (1985): 17. http://dx.doi.org/10.2307/3189269.

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17

Bertolini, Vincent J. "Fireside Chastity: The Erotics of Sentimental Bachelorhood in the 1850s." American Literature 68, no. 4 (1996): 707. http://dx.doi.org/10.2307/2928135.

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18

Hóa, Phạm Văn. "NHÂN VẬT THUÝ KIỀU TRONG TRUYỆN KIỀU TỪ GÓC NHÌN VĂN HÓA NHO GIÁO". Dalat University Journal of Science 11, № 2 (2021): 141. http://dx.doi.org/10.37569/dalatuniversity.11.2.792(2021).

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Ethical Confucianism in general imparts into Vietnamese cultural life not only moral standards, the embodiment of Confucian morality, but also the embodiment of the people’s morality to dream as it exists in reality and is protected by the Vietnamese people. This article analyzes the following aspects of Thuy Kieu's character: loyalty, honor, chastity, and gratitude from the perspective of interdisciplinary literature and culture, particularly Confucian culture. Nguyen Du's loyalty, honor, chastity, and gratitude in Thuy Kieu, of course, partly comes from the Confucianism tradition, but most i

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19

R, Veerapathiran. "Insights on Romantic Medieval Literature." Indian Journal of Multilingual Research and Development 1, no. 1 (2021): 27–33. http://dx.doi.org/10.34256/ijmrd2014.

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Literature (Tholkapiyar) originated under the name of love, as later epistemological grammars expanded on the levels of theft and chastity found in the Tholkapiyar period. In Sangam literature, the human love was sung over the leader and gradually became the divine love in the devotional literature and later turned into human love again in the cynical period. Romantic Medieval Literature were created in defiance of the notion that the leader should not be named in the songs, and that the hunting action was based on the side. It was a combination of love and heroism. Although Romantic Medieval

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20

Gaimani, Aharon. "Succession to the Rabbinate in Yemen." AJS Review 24, no. 2 (1999): 301–23. http://dx.doi.org/10.1017/s0364009400011272.

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Rabbinical appointments in modern times have been the subject of some study: in Ashkenaz it was customary for a son to inherit the office of rabbi from his father, provided he was deserving. Simḥa Assaf writes: “We do not find [in earlier periods] the practice which is widespread today, whereby a community, upon the death of its rabbi, appoints his son or son-in-law even if they are unworthy replacements. Previously, communities were not subject to this ‘dynastic imposition.’” Under the rule of the Ottoman Empire, in the seventeenth century, there are attestations of the rabbinical office beco

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21

Giambrone, Anthony. "Aquila's Greek Targum: Reconsidering the Rabbinical Setting of an Ancient Translation." Harvard Theological Review 110, no. 1 (2016): 24–45. http://dx.doi.org/10.1017/s0017816016000377.

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Aquila of Sinope, the legendary second-century translator and convert to Judaism, appears in both Jewish and Christian tradition. Recent literature on his famous Greek translation of the Hebrew Scriptures is surprisingly limited, however. Dominique Barthélemy's landmark monograph on the Minor Prophets’ scroll gives some significant introductory attention to Aquila and the influence of Rabbi Akiva upon him, but the study's influential (if traditional) conclusions cannot be considered final. Lester Grabbe, in particular, has critiqued Barthélemy's portrayal of Aquila as a zealous follower (“un c

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22

Miller, David Lee. "The Kathleen Williams Lecture, 2014: The Chastity of Allegory: for Esther." Spenser Studies 29 (January 2014): 1–20. http://dx.doi.org/10.7756/spst.029.001.1-20.

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23

Quinby, Lee. "“Sex respect”: Thoreau, the religious right, and the problem of chastity." Prose Studies 17, no. 1 (1994): 20–38. http://dx.doi.org/10.1080/01440359408586512.

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24

Ringer, Albert. "A Persecution was Decreed:Persecution as a Rhetorical Device in the Literature of the Ge’onim and Rishonim Part 1." European Journal of Jewish Studies 6, no. 2 (2012): 183–206. http://dx.doi.org/10.1163/1872471x-12341234.

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Abstract It is a common misconception that the haftarah started as a replacement for the reading of the Torah. This idea has its modern source in an influential article published in 1927 by Jacob Mann.1 Going back to rabbinical and medieval sources shows that we should read them as topological texts. They give a pseudo-historical basis to well known and loved features of the service, like the haftarah, thereby missing a straightforward Talmudic source. Furthermore, they seem to be in dialog with other medieval texts that speak about martyrdom as a reaction to repression.

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25

Ringer, Albert. "A Persecution was Decreed: Persecution as a Rhetorical Device in the Literature of the Ge’Onim and Rishonim Part 2." European Journal of Jewish Studies 7, no. 1 (2013): 17–37. http://dx.doi.org/10.1163/1872471x-12341244.

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Abstract It is a common misconception that the haftarah started as a replacement for the reading of the Torah. This idea has its modern source in an influential article published in 1927 by Jacob Mann. Going back to rabbinical and medieval sources shows that we should read them as topological texts. They give a pseudo-historical basis to well known and loved features of the service, like the haftarah, thereby missing a straightforward Talmudic source. Furthermore, they also seem to be in dialog with other medieval texts that speak about martyrdom as a reaction to repression.

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26

Persyn, Mary‐Kelly. "“No human form but sexual”: Sensibility, chastity, and sacrifice in Blake'sJerusalem." European Romantic Review 10, no. 1-4 (1999): 53–83. http://dx.doi.org/10.1080/10509589908570069.

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27

Menache, Sophia. "Dogs: God's Worst Enemies?" Society & Animals 5, no. 1 (1997): 23–44. http://dx.doi.org/10.1163/156853097x00204.

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AbstractIn a broad survey of negative and hostile attitudes toward canines in pagan, Jewish, Christian, and Muslim traditions, the author posits that warm ties between humans and canines have been seen as a threat to the authority of the clergy and indeed, of God. Exploring ancient myth, Biblical and Rabbinical literature, and early and medieval Christianity and Islam, she explores images and prohibitions concerning dogs in the texts of institutionalized, monotheistic religions, and offers possible explanations for these attitudes, including concern over disease.

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28

P, Kamalakannan. "Women of the other Epics in view of Periyar." International Research Journal of Tamil 3, no. 1 (2021): 166–73. http://dx.doi.org/10.34256/irjt21118.

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As English has its influence throughout the world, most of Shakespeare’s works became famous. Even then, one can challenge that so far no one has written anything which can beat down the classical epics and Idhikāsams. There is no much difference between men and women in nature. Both are similar in aesthetics, knowledge, character etc. The respect given to women during Sangam period has got changed. They were refused of their rights in the later literature and in the minds of the poets. The chaste women in the Tamil epics were obedient to their husbands, and on one would have ever questioned t

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29

Boehrer, Bruce Thomas. ""Carelesse Modestee": Chastity as Politics in Book 3 of the Faerie Queene." ELH 55, no. 3 (1988): 555. http://dx.doi.org/10.2307/2873183.

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30

Slabodsky, Santiago. "Emmanuel Levinas’s Geopolitics: Overlooked Conversations between Rabbinical and Third World Decolonialisms." Journal of Jewish Thought and Philosophy 18, no. 2 (2010): 147–65. http://dx.doi.org/10.1163/147728510x529027.

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AbstractIn this article, I re-evaluate critiques of Levinas’s Eurocentrism by exploring his openness to decolonial theory. First, I survey Levinas’s conceptual confrontation with imperialism, showing that his early Eurocentric work (1930s‐1960s) is revised in his later writing (1970s‐1980s). Second, I explore the contextual reasons that led him to take that path, such as his previously overlooked conversations with the liberationist South American intellectual Enrique Dussel. Finally, I present the case for a revisitation of the current theoretical frameworks of Jewish thought. I explain how L

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31

Maggioni, Giovanni Paolo. "Chastity Models in theLegenda Aureaand in theSermones de Sanctisof Jacobus de Voragine." Medieval Sermon Studies 52, no. 1 (2008): 19–30. http://dx.doi.org/10.1179/174962708x336211.

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32

Baumgarten, Jean. "The Representation of the Body in Some Old Yiddish Ethical Texts." Zutot 8, no. 1 (2011): 63–74. http://dx.doi.org/10.1163/18750214-12341234.

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Abstract In the last decades, the study of the body in different religions, including the Jewish tradition, gave rise to a great number of publications. Most of the articles are based on rabbinical sources in Hebrew or Aramaic. But we find fewer publications on the representation of the body in Jewish popular culture. The Old Yiddish literature provides many books which could help us to analyse the image of the body, as reflected in different types of texts, all of them show the growing importance of the body during the early modern period.

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33

Rato, Montira. "Filial Piety and Chastity in Nguyen du’s The Tale of Kieu." MANUSYA 10, no. 4 (2007): 66–75. http://dx.doi.org/10.1163/26659077-01004005.

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The early 19th century Vietnamese masterpiece, The Tale of Kieu by Nguyen Du, is a story that famously highlights the conflict between the Confucian concepts of filial piety and female chastity, and between personal obligations and personal morality. This paper explores how issues of love and sexual relationships, as portrayed in the Tale of Kieu, influenced the thinking of Vietnamese intellectuals in the early 20th century. Drawing on parallels to Kieu’s plight, it is argued that the Vietnamese, who collaborated with the French, often made sense of their actions in terms of sexual submission

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34

Bohn, Babette. "RAPE AND THE GENDERED GAZE: SUSANNA AND THE ELDERS IN EARLY MODERN BOLOGNA." Biblical Interpretation 9, no. 3 (2001): 259–86. http://dx.doi.org/10.1163/156851501317072710.

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AbstractIn the course of its long history, pictorial representations of Susanna changed dramatically, ranging from her characterization as a model of female virtue and chastity to her portrayal as a nude and eroticized temptress. Around the turn of the seventeenth century, the Bolognese painter Ludovico Carracci rejected the eroticism of contemporary depictions, reviving the theme of Susanna's virtue and turning to the patristic literature for an understanding of the moral issues raised by the Susanna text.

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35

Windholz, Jordan. "The Queer Testimonies of Male Chastity inAll’s Well That Ends Well." Modern Philology 116, no. 4 (2019): 322–49. http://dx.doi.org/10.1086/701950.

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36

Kamaladdini, Seied Mohammad Bagher. "Place of the Didactic Literature in Vahshi Bafghi's Khold-e-Barin." International Letters of Social and Humanistic Sciences 27 (May 2014): 194–201. http://dx.doi.org/10.18052/www.scipress.com/ilshs.27.194.

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Masnavi Khold-e-Barin is one of letters that educate people moral courses in different ways. Vahshi Bafghi by using his special technique, compose a word full of advice and using the different metaphor sings helps to understanding of good and bad issues in life. He expresses ethical messages in two ways, the theme of novel and direct expression. This paper tries to evaluate the Place of the educational literature in Vahshi Bafghi's Khold-e-Barin; the author shows aspects and features of didactic literature using content analysis in Khold-e-Barin. Issues such as the avoidance of envy, greed, wo

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37

K, Panneerselvam. "Prevention of Harlotry through Tamil Epics." International Research Journal of Tamil 2, no. 3 (2020): 100–105. http://dx.doi.org/10.34256/irjt20311.

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From the Sangam Literature, it is evident that the prevailing practice of the Sanctum- maid (Devadasi) system of the Sangam Age was not regarded as condemnable or condemned discipline by the people of that time. The article justifies on a psychological basis via evidence about the practice of Sanctum- maid system in the society but the Jainist and the Buddhist priests realized the evils of Harlotry is a crime but Chastity is divine and the priests had spread this message in the society through the great Tamil epics like Silappathikaram and Manimekalai.

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38

Leavitt, June. "The Influence of Medieval Rabbinical Commentaries on the Countess of Pembroke's Psalm 58." Notes and Queries 50, no. 4 (2003): 401–3. http://dx.doi.org/10.1093/nq/500401a.

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39

Leavitt, J. "The Influence of Medieval Rabbinical Commentaries on the Countess of Pembroke's Psalm 58." Notes and Queries 50, no. 4 (2003): 401–3. http://dx.doi.org/10.1093/nq/50.4.401-a.

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40

Atari, Mohammad. "Assessment of Long-Term Mate Preferences in Iran." Evolutionary Psychology 15, no. 2 (2017): 147470491770245. http://dx.doi.org/10.1177/1474704917702459.

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Previous research suggests that assessment of mate preferences has received relatively little psychometric attention from researchers, particularly in non-Western cultures. The current research was designed to (1) extend previous findings on long-term mate preferences by using a qualitative strategy, (2) develop a psychometrically sound scale for assessment of long-term mate preferences in men, and (3) develop a sex-neutral scale for assessment of long-term mate preferences. Six dimensions of mate preferences emerged for men: F = family/domesticity, A = attractiveness/sexuality, K = kindness/d

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41

de Pee, Christian. "Words of Seduction, Lines of Resistance: Writing and Gender in Zheng Xi's Dream of Spring (1318)." NAN NÜ 9, no. 2 (2007): 247–83. http://dx.doi.org/10.1163/138768007x244352.

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AbstractThis article contains a full, annotated translation of A Dream of Spring (Chunmeng lu), written in 1318 by Zheng Xi (1324 jinshi). In A Dream of Spring, Zheng Xi, despite being married, accepts a matchmaker's request to submit a poem to the family of Miss Wu. In the ensuing correspondence with Miss Wu, Zheng Xi uses his masculine literary prerogative to compromise her chastity, which she struggles to defend by the more stringent conventions of feminine composition. The analysis of this fourteenth-century story supplements studies of gendered subjects in the literature of the late Ming

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42

Waldinger, Albert. "Ashen Hearts and Astral Zones: Bashevis Singer in Yiddish and English Preparations." Meta 47, no. 4 (2004): 461–78. http://dx.doi.org/10.7202/008031ar.

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Abstract This article interprets the career of the Yiddish writer Isaac Bashevis Singer, winner of the Nobel Prize for Literature in 1978, in English translation. Involved is an understanding of the emotional and linguistic impact of the Haskala or “Jewish Enlightenment” on Polish Jewisk life as well as of the other ideologies confronting Jewry—Socialism, Zionism and Hassidic Return, for example. Involved also is a just evaluation of the linguistic achievements of Singer’s translators, especially Jacob Sloan, Cecil Hemley, Elaine Gottlieb, Saul Bellow and Isaac Rosenfeld, all of whom have a cr

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43

Dodson, Karen. "The Price of Virtue for the Medieval Woman: Chastity and the Crucible of the Virgin." English Studies 99, no. 6 (2018): 593–608. http://dx.doi.org/10.1080/0013838x.2018.1492230.

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MARTÍN MARTÍNEZ, MACARENA. "CORPOREAL ACTIVISM IN ELIZABETH ACEVEDO’S THE POET X: TOWARDS A SELF-APPROPRIATION OF US AFRO-LATINAS’ BODIES." Revista de Estudios Norteamericanos, no. 25 (2021): 1–23. http://dx.doi.org/10.12795/ren.2021.i25.01.

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Scholars have typically studied Chicanas/Latinas in the US and African American women separately. However, this paper explores both the cultural appropriation of Afro-Latinas’ bodies in the US and the strategies they employed to reclaim their bodies and agencies through Elizabeth Acevedo’s novel, The Poet X. The protagonist’s body is simultaneously and paradoxically hyper-sexualized by racist discourses, and called to chastity by the patriarchal Catholic doctrine presiding over her Dominican community. Nevertheless, I argue that the protagonist makes her body a site of activism as she re-appro

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45

Conti, Brooke. "Milton, Jerome, and Apocalyptic Virginity." Renaissance Quarterly 72, no. 1 (2019): 194–230. http://dx.doi.org/10.1017/rqx.2018.3.

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Milton's youthful interest in virginity is usually regarded as a private eccentricity abandoned on his maturation. His “Mask” is often read, analogously, as charting the Lady's movement from temporary virginity to wedded chastity. This essay challenges those claims, arguing that Milton's understanding of virginity's poetic and apocalyptic powers comes from Saint Jerome, whose ideas he struggles with throughout his career. Reading “A Mask” alongside Jerome suggests that Milton endorses the apocalyptic potential of virginity without necessarily assigning those powers to the Lady herself. In late

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46

Goffen, Rona. "Lotto's Lucretia." Renaissance Quarterly 52, no. 3 (1999): 742–81. http://dx.doi.org/10.2307/2901917.

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AbstractLotto's Lucretia is posed in a way that Renaissance viewers would have recognized as masculine and therefore inappropriate for a lady. Moreover, Lucretia holds a fictive drawing, representing the suicide of her Roman namesake. The depiction of a fictive drawing was quite exceptional in the 1530s. Lottos reasons for posing his Lucretia in such an unexpected, masculine way, and his representation of her predecessor's death as a fictive drawing are the means whereby he asserts her virtue. Doing so, Lotto seems to question the traditional patriarchal definitions of woman, female chastity a

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47

Shepkaru, Shmuel. "From After Death to Afterlife: Martyrdom and Its Recompense." AJS Review 24, no. 1 (1999): 1–44. http://dx.doi.org/10.1017/s0364009400010977.

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In rabbinical literature the belief in a postmortem existence is rather obvious. Related terminology is relatively abundant, although fluid and obscure at times. The use of this terminology by a diversity of Jewish sources further complicates the understanding of the enigmatic notion called afterlife.The purpose of this article is to explore one aspect of the Jewish credo of the afterlife: the nature of divine recompense in relation to martyrdom. The article aims at determining when a relationship between voluntary death and divine recompense was first established and what the nature of this r

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48

Chipman, Leigh. "ADAM AND THE ANGELS: AN EXAMINATION OF MYTHIC ELEMENTS IN ISLAMIC SOURCES." Arabica 49, no. 4 (2002): 429–55. http://dx.doi.org/10.1163/15700580260375407.

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AbstractThis paper examines the involvement of the angels in the creation of Adam as an example of mythopoetic activity in Islam. This involvement takes the form of the angels' reaction to Adam's creation and to Adam's superior knowledge. These themes also developed within an anti-Gnostic polemic; the figure of the First Man is important for Gnosticism no less than for Judaism or Islam, yet their visions of this figure differed greatly. The relations between Adam and the angels is an important refraction of the differences between these religions. Comparison of tales from three Islamic genres—

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49

Fisch, Yael. "The Origins of Oral Torah: A New Pauline Perspective." Journal for the Study of Judaism 51, no. 1 (2020): 43–66. http://dx.doi.org/10.1163/15700631-12511265.

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Abstract This article proposes to rethink the genealogy and origin of the rabbinical terms Oral Torah and Written Torah. The terms appear for the first time in Tannaitic literature, yet scholars have attempted to ascribe to them an earlier date and to present them as a Second Temple, specifically Pharisaic, distinction. This article problematizes the existing genealogies and considers neglected evidence found in Paul’s Letter to the Romans that advances our understanding of the Oral Torah/Written Torah distinction in the first century CE. According to my rereading of Rom 10:5-13 and 3:19-31, P

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Frank, Maria Esposito. "On Love, the Devil, the Clergy, and Chastity during the Renaissance Witch Craze." Italian Culture 21, no. 1 (2003): 45–78. http://dx.doi.org/10.1179/itc.2003.21.1.45.

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