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Relevant bibliographies by topics / Parables in rabbinical literature

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Academic literature on the topic 'Parables in rabbinical literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Parables in rabbinical literature"

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Notley, R. Steven. "Reading Gospel Parables as Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 29–43. http://dx.doi.org/10.1177/0142064x18788960.

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The gospel parables are part of the broader genre of Jewish story-parables found in rabbinic literature. In the ﬁrst half of this article seven preliminary characteristics of Jewish parables are presented, some of which challenge our widely accepted assumptions regarding gospel parables. For example, although there is near scholarly consensus that Jesus told his parables in Aramaic, we do not have a single Aramaic story-parable in Jewish literature in Roman antiquity. All are in Hebrew. In the second half of the study, an example is given of how twin parables are used to convey a novel idea that emerged in Judaism of the Hellenistic period – the value of the human individual because they have been created in the image of God – to demonstrate that Jesus not only embraced this innovative Jewish humanistic approach, but also how he did so with parables.

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Kister, Menahem. "Parables and Proverbs in the Jesus-Tradition and Rabbinic Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 5–28. http://dx.doi.org/10.1177/0142064x18788959.

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This article deals mainly with four parables and proverbs attributed to Jesus, their synoptic parallels and their relationship to rabbinic literature: the parable of the wedding (Mt. 22.1-13//Lk. 14.15-24), the parable of the friend at midnight (Lk. 11.5-8) and the parable of the unjust judge (Lk. 18.1-7), and judging the judge and measure for measure (Mt. 7.1-5//Lk. 6.37-41//Mk 4.24-25). These parables and proverbs are treated as divergent versions of traditions, similar to the versions of traditions in rabbinic literature, and they are carefully compared with striking parallels in the latter. The integrative study of New Testament passages and rabbinic literature illuminates both and sheds light on the complexity, pluriformity, and religious message of these traditions.

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Thrope, Samuel. "Zoroastrian Exegetical Parables in the Škand Gumānīg Wizār." IRAN and the CAUCASUS 17, no. 3 (2013): 253–74. http://dx.doi.org/10.1163/1573384x-20130303.

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The parable has received little attention as a form in Zoroastrian Pahlavi literature. Taking a first step to correct this deficit, this article examines an extended parable that appears in the Škand Gumānīg Wizār, the ninth century theological and political treatise. The parable likens Ohramzd’s conflict with Ahriman and his creation of the world to a gardener’s attempt to keep hungry vermin from his garden by means of a trap. Borrowing tools developed in the study of rabbinic exegetical parables and poetics, the article argues that the garden parable not only aims to make a theological point as part of its immediate context in the Škand Gumānīg Wizār, but also it itself is an interpretation of the Zoroastrian account of creation. The article shows how the parable reinterprets inconsistencies and contradictions in that cosmogony, relating to the account of creation just as rabbinic parables relate to the gaps in canonical, biblical narratives.

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Goldman, Edward A., and David Stern. "Parables in Midrash: Narrative and Exegesis in Rabbinic Literature." Journal of the American Oriental Society 113, no. 3 (July 1993): 500. http://dx.doi.org/10.2307/605418.

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Stern, Elsie R. "Parables in Midrash: Narrative and Exegesis in Rabbinic Literature. David Stern." Journal of Religion 73, no. 3 (July 1993): 404–5. http://dx.doi.org/10.1086/489194.

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Boyarin, Daniel. "Beyond Judaisms: Metatron and the Divine Polymorphy of Ancient Judaism." Journal for the Study of Judaism 41, no. 3 (2010): 323–65. http://dx.doi.org/10.1163/157006310x503612.

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AbstractMy specific project in this paper is to combine several related and notorious questions in the history of Judaism into one: What is the nexus among the semi-divine (or high angel) figure known in the Talmud as Metatron, the figure of the exalted Enoch in the Enoch books (1-3 Enoch!), "The One Like a Son of Man" of Daniel, Jesus, the Son of Man, and the rabbinically named heresy of "Two Powers/Sovereignties in Heaven?" I believe that in order to move towards some kind of an answer to this question, we need to develop a somewhat different approach to the study of ancient Judaism, as I hope to show here. I claim that late-ancient rabbinic literature when read in the context of all contemporary and earlier texts of Judaism—those defined as rabbinic as well as those defined as non-, para-, or even anti-rabbinic—affords us a fair amount of evidence for and information about a belief in (and perhaps cult of) a second divine person within, or very close to, so-called "orthodox" rabbinic circles long after the advent of Christianity. Part of the evidence for this very cult will come from efforts at its suppression on the part of rabbinic texts. I believe, moreover, that a reasonable chain of inference links this late cult figure back through the late-antique Book of 3 Enoch to the Enoch of the first-century Parables of Enoch—also known in the scholarly literature as the Similitudes of Enoch—and thus to the Son of Man of that text and further back to the One Like a Son of Man of Daniel 7.

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Rina, Lapidus. "Contradictions between Faith and Reality in the Rabbinic Literature." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2022): 206. http://dx.doi.org/10.31857/s086919080018371-5.

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In the following study, I examine the attitude of the Rabbis to reality on the basis of the parables told in the Rabbinic literature. I would like to answer the following question: how did the Rabbis react to attempts by gentiles to introduce substantial changes to the basic spiritual principles in Judaism in wake of the Destruction of the Second Temple? The paper reveals that the Rabbis ignored reality in order to preserve the fundamental concepts in of Judaism and rejected any attempt to introduce changes therein in light of changes in actual reality. They accepted positively only those ideas that strengthened the traditional principles of Judaism. Thus, when pagan sages called the Rabbis’ attention to aspects of reality that contradicted their traditional approach, the Rabbis ignored the pagans’ provocative questions. The Rabbis rebuked any attempts by gentiles to engage them in a dispute intended to prove that the Jewish God is wrong or has decided to forego His covenant with the Jewish people. However, when the Rabbis they feel that the pagans are truly asking how to fulfill Judaism in the best possible way, the Rabbis respond to them gladly, with focused and substantive answers. The Rabbis are unwilling to forego Judaism under any circumstances, even in wake of the catastrophe which befell the people of Israel upon the Destruction of the Second Temple which was the most terrible catastrophe in the Jewish history in that period.

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Aaron, David H. "Shedding Light on God's Body in Rabbinic Midrashim: Reflections on the Theory of a Luminous Adam." Harvard Theological Review 90, no. 3 (July 1997): 299–314. http://dx.doi.org/10.1017/s0017816000006362.

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Paul Veyne wrote a book entitled,Did the Greeks Believe their Myths?Regarding rabbinic Judaism, one might similarly ask: Did the rabbis believe their imagery? Rabbinic literature is so replete with fanciful images of God and humans and anecdotes of epiphanies involving both, that one naturally wonders whether the midrashic authors believed that their imagery reflected some actual moment in the world's history. Some scholars have chosen to view the literature as containing parables and images that were composed as mere metaphors, sometimes used for political purposes, and other times to spawn further associations and religious teachings. The question is, can one differentiate true statements about happenings in the material world from symbolic statements whose relationship to that material world is more vague? The tension is especially acute when one considers cosmogony, the story of human origins, and other moments in primoridal history. Yet it is no less present in those simple midrashic “biblical scenes” that are not actually part of the Tanakh, but which the sages readily ascribe to the text. Does a given rabbinic image convey literal beliefs about material happenings or metaphorical metaphysics?

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Tam, David. "The Parable of Wise and Foolish Builders in Yishen Lun and Rabbinic Literature." Religions 15, no. 1 (January 15, 2024): 107. http://dx.doi.org/10.3390/rel15010107.

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The paper undertakes a comparative analysis of the parable of the Wise and Foolish Builders as presented in three distinct sources: the seventh-century Dunhuang manuscript Yishen Lun (Discourse on God), the sixth-century rabbinic text Avot D’Rabbi Nathan, and the Gospels (Matthew and Luke) of the Christian Bible. It explores the imagery used, piety taught, and worldviews conveyed in these renditions, concluding that the version in Yishen Lun shares a closer resemblance with the one in rabbinic literature than with the Gospels. This discovery, in conjunction with previously published findings by the author, challenges the conventional classification of Yishen Lun as an “Aluoben document” (or a Jingjiao document, for that matter), underscoring the need for further research and inquiry.

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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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Dissertations / Theses on the topic "Parables in rabbinical literature"

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Radwin, Ariella Michal. "Adultery and the marriage metaphor rabbinic readings of Sotah /." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1383469791&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Willis, David Ronald. "The Qumran Scrolls and the Gospel of Matthew a study in their use of the historical context of scripture /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Stanley, Steven Kenneth. "The use of the OT in the church age a comparison of the interpretation of the OT in first century Jewish literature and the book of Hebrews /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Houlding, Brent S. "Midrash and the Magi pericope." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Wheeler, Lyle Kip. ""Of pilgrims and parables" : the influence of the Vulgate parables on Chaucer's Canterbury tales /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3024538.

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Thesis (Ph. D.)--University of Oregon, 2001.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 242-261). Also available for download via the World Wide Web; free to University of Oregon users.

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Kirakosyan, Levon. "Spiritual allegory in medieval Armenian parables/fables." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Lorenzo, Lorenzo Elias. "Poetic and rabbinical responses in "Consolacam as Tribulacoens de Israel"." [Bloomington, Ind.] : Indiana University, 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3204292.

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Thesis (Ph.D.)--Indiana University, Dept. of Spanish and Portuguese, 2005.
Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0202. Advisers: Sabrina Karpa-Wilson; Juan Carlos Conde. "Title from dissertation home page (viewed Dec. 12, 2006)."

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Ravel, Edeet. "Rabbinic exegesis of Deuteronomy 32:47 : the case for Midrash." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61263.

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This thesis examines Rabbinic traditions regarding midrashic techniques, the authority of midrashic teachings and the purpose of midrashic activities. These traditions are investigated through an exhaustive analysis of Rabbinic exegesis of Deuteronomy 32:47. The Rabbis interpreted the initial clause of this verse ("for it is no empty thing for you") as referring to midrash and employed the verse to support a wide range of assertions about midrashic procedures. The techniques validated by the verse are interpretation of particles according to the hermeneutical principle of limitation and extension and narrative expansions that embellish biblical events. The idea of the Sinaitic authority of Rabbinic teachings is another aspect of midrash that finds expression through exegesis of Deuteronomy 32:47. Finally, the verse occurs in association with the concept of reward for derash. A study of the motives and attitudes that lay behind Rabbinic teachings will contribute to our understanding of midrashic literature.

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Pearl, Gina. "Adam's garments, the staff, the altar and other biblical objects in innovative contexts in rabbinic literature." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61269.

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In the Bible certain objects appear in association with an individual character or characters and in particular narrative events. Rabbinic exegesis places these objects in new and innovative contexts. That is, the Rabbinic exegetes speak of the object's origin, history and fate: the circumstances under which the object was created, how it came into the possession of a Biblical character, its destiny, and, in some cases, its role in the Messianic era. This thesis examines Rabbinic interpretations of eight Biblical objects: Adam's garments, Abraham's ram, Solomon's throne, the staffs, asses, altars and wells used by various characters, and a divine fire. This is the first collection of the numerous parallel sources that deal with each of these objects. The traditions regarding these objects illustrate the Rabbis' concern with unity and continuity: different Biblical characters and events are linked together by means of the objects. The Rabbinic idea of the transmission of Biblical objects parallels the Rabbis' view of their own literature as having been transmitted through the generations.

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Moore, Scott Ronald. "Affinities of the Epistle of James with synagogue homily and midrash." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0348.

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Books on the topic "Parables in rabbinical literature"

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Stern, David. Parables in Midrash: Narrative and exegesis in rabbinic literature. Cambridge, Mass: Harvard University Press, 1991.

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2

1930-, Johnston Robert Morris, ed. They also taught in parables: Rabbinic parables from the first centuries of the Christian era. Grand Rapids, Mich: Academie Books, 1990.

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Thoma, Clemens. Die Gleichnisse der Rabbinen. Bern: P. Lang, 1986.

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Simon, Lauer, and Ernst Hanspeter 1950-, eds. Die Gleichnisse der Rabbinen: Einleitung, Übersetzung, Parallelen, Kommentar, Texte. Bern: P. Lang, 1986.

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N, Bleefeld Bradley, and Shook Robert L. 1938-, eds. Saving the world entire and 100 other beloved parables from the Talmud. New York, N.Y: Plume, 1998.

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6

Meʼir, Ayali, ed. Emshol lekha mashal: Mivḥar meshalim ṿe-nimshelehem mi-sifrut ha-Talmud ṿeha-midrash, meḳorotehem u-maḳbilotehem. Tel-Aviv: Sifriyat poʻalim, 1988.

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7

Hezser, Catherine. Form, function, and historical significance of the rabbinic story in Yerushalmi Neziqin. Tübingen: Mohr, 1993.

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Yiśraʾel Yosef ben Mosheh Eliʻezer Bronshṭain. Mashal le-mah ha-davar domeh: Otsar meshalim be-derekh ha-Torah uve-netiv ha-midot. Yerushala[y]im: Yiśraʾel Bronshṭain, 2002.

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Safrai, Zeev. Mishle Ḥazal: Ha-ʼosef ha-shalem. Yerushalayim: Karṭa, 2011.

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Schmid-Grether, Susanne. Gleich einem tiefen Brunnen voll Wasser ...: Neutestamentliche Gleichnisse auf dem jüdischen Hintergrund neu gelesen und verstanden. Wetzikon: Jüdisch-Christliche Forschung und Versöhnung, 1998.

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Book chapters on the topic "Parables in rabbinical literature"

1

Maddox, II R. Paul, and Rebecca Edelman. "Parables, storytelling, literature, and books." In Creativity in Counseling Children and Adolescents, 86–98. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781315213767-9.

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Jullien, Dominique. "Modernity’s Enigmatic Parables of Renunciation." In Borges, Buddhism and World Literature, 83–97. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-04717-7_4.

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Halberstam, Chaya T. "Parables of Judgment in Tannaitic Literature." In Trial Stories in Jewish Antiquity, 143–71. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780191897559.003.0007.

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Abstract Tannaitic texts promote legal logic as the only acceptable form of dispute resolution, in keeping with the requirement to scrupulously uphold God’s Torah. However, rabbinic homiletics often include observations about the broader aims of social justice in which detached, legal decision-making falls short. This chapter argues that the many hypotheticals or paths raised but not taken in tannaitic texts suggest other modes of contextual and relational reasoning; many of these paths would better promote the values of equality and social good will. The chapter also closely analyses an explicit exegetical and moral debate staged in the Tosefta between two distinct modes of judicial decision-making. The authoritative and legally precise judge who segregates himself from the litigants and enforces God’s law is set in opposition to the mediator who guides litigants through negotiation and compromise to arrive at a peaceful and just resolution. The Tosefta does not decide between them.

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"Literature." In Puzzling the Parables of Jesus, 393–450. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt155j2q7.16.

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"Rabbinical, Halachic, Kabalistic, and Responsa Literature." In Jewish given Names and Family Names, 108–12. BRILL, 2001. http://dx.doi.org/10.1163/9789047400998_013.

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Knight, Sabina. "1. Foundations: ethics, parables, and fish." In Chinese Literature, 1–24. Oxford University Press, 2012. http://dx.doi.org/10.1093/actrade/9780195392067.003.0001.

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"12. The Parable in the Hebrew Bible and Rabbinic Literature." In The Historical Jesus in Context, 206–21. Princeton University Press, 2007. http://dx.doi.org/10.1515/9781400827374-016.

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Rasumny, Wiebke. "From Counter-Rabbinical Folktale to Rabbinic Narrative:." In Worlds of Old Yiddish Literature, 169–91. Modern Humanities Research Association, 2023. http://dx.doi.org/10.2307/jj.10206749.13.

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"Chapter 8: Third-Century King-Parables as Resistance Literature." In The Rabbis’ King-Parables, 193–222. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463222819-010.

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Tufanova, Olga A. "The Parables in Ivan Timofeev’s Temporary: Typology and Artistic Specific." In Hermeneutics of Old Russian Literature: Issue 20, 292–313. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-292-313.

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The purpose of the article is to identify the specifics of the parable’s genre form in the Temporary by Ivan Timofeev. Among the full-text “parables- narrations” in the text we can distinguish parables-stories, parables-reflections, parables-instructions. The parables-stories (The Parable of the Tsar’s Roman Son ... and two parables about the widowhood of the Muscovy) are distinguished by a developed plot and represent vital examples told in order to edify and clarify the author’s attitude to historical events and persons. All parables have a two- part structure. The first part is a plot, the second is an interpretation. The technique of abstraction is appeared in the absence of a portrait and nature in many of the characters and in the absence of the historical and geographical realities. At the same time, didacticism is skillfully combined with amusement. For example, in The Parable of the Tsar’s Roman Son... the plot is entertaining with an element of the miraculous, there are elements atypical for the “classical” genre form: various kinds of the motivation for the characters’ actions, as well as a conventional portrait. The second part in the parables-stories is an interpretation that doesn’t contain a detailed disclosure of the allegory, and a prayer to the Lord, returning to the events of the Time of Troubles. An intermediate position between “parables-narrations” and “parables-maxims” is occupied by the parable of two friends. Being an example from life in content, it is close in form to apothegms. The interpretation of the plot situation is not singled out in a parable-reflection in a separate part, it is organically woven into the plot, drawing in the potential possibility of the events development. The plot of the parable about simple natural affairs reminds the instruction of how a person should act when he wants to travel to some city or another country. A laconic interpretation testifies to the fact that the parable-instruction about the completion of the path is applicable, according to Timofeev, to the creative process of writing a historical essay. In general, the parables scattered in many fragments of the text, given in full or only indicated, are a kind of companions that help not only create an extensive historical work, but also comprehend the unusual events of the Time of Troubles.

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