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Relevant bibliographies by topics / Talmud Babli

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Academic literature on the topic 'Talmud Babli'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Talmud Babli"

1

Kraemer, David. "Scripture Commentary in the Babylonian Talmud: Primary or Secondary Phenomenon?" AJS Review 14, no. 1 (1989): 1–15. http://dx.doi.org/10.1017/s0364009400002415.

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Virtually without exception, the Bavli is described by its students as a commentary on the Mishnah. This definition is such a commonplace that it is difficult to imagine the need to test or defend it. Its accuracy seems so selfevident that the question “what is the Bavli?” is itself rarely, if ever, asked.

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2

Abrams, Rabbi Judith Z. "Talmud Bavli, Tractate Makkos (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 9, no. 2 (1991): 101–2. http://dx.doi.org/10.1353/sho.1991.0099.

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3

Kovelman, Arkady, and Uri Gershowitz. "Time and Evil in the Confessions of Augustine and the Talmud." Review of Rabbinic Judaism 21, no. 2 (2018): 225–56. http://dx.doi.org/10.1163/15700704-12341344.

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Abstract To solve the aporia of suffering and evil, the framers of Bavli Berakhot as well as Augustine combined the idea of love for God with the notion of making the moment linger. According to Augustine, evil prevents man from praising God. Evil derives from perverted human will and poisons a soul. Instead of being distended between the past and the future, a soul should forget the past, concentrate on the present, and extend the present as much as possible. By concentration, the present can be extended to approximate eternity, which is the messianic future. The idea of making a moment linge

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4

Cohen, Barak Shlomo. "The Tannei Rav X Baraitot in the Babylonian Talmud: From Recitation to Ascription." Journal of Ancient Judaism 12, no. 1 (2021): 122–47. http://dx.doi.org/10.30965/21967954-12340021.

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Abstract This article examines the meaning and the development of the terms used to introduce baraitot transmitted by amoraim in the Bavli: “Tannei Rav X.” Why are these baraitot not introduced with the more usual terms used for citing a baraita, “tanya” and “tannu rabbanan?” I will argue that the term “tannei Rav X” was created in the generations that followed the named amora, as an alternative to the usual citation formula employed by the sage himself when he first quoted the baraita. A sage later to Rav X (or the “stam”) who wished to refer to a baraita quoted earlier by Rav X, used the ter

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5

Schick, Shana Strauch. "From Dungeon to Haven: Competing Theories of Gestation in Leviticus Rabbah and the Babylonian Talmud." AJS Review 43, no. 01 (2019): 143–68. http://dx.doi.org/10.1017/s036400941800079x.

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Rabbinic literature offers competing images of embryology and the relationship between mother and fetus. The Palestinian midrashic collection Leviticus Rabbah 14 marginalizes the active role of the mother and depicts the process of gestation as a dangerous time for the fetus. God is in charge of the care and birth of the child, and the father is the lone source of physical material. Passages in the third chapter of Bavli tractate Niddah, in contrast, reference the biological contributions of the mother and portray an idyllic image of the womb. This study explores how cultural differences, vari

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6

Kiel, Yishai. "The Iranian Talmud: Reading the Bavli in Its Sasanian Context." Journal of Jewish Studies 66, no. 1 (2015): 212–14. http://dx.doi.org/10.18647/3226/jjs-2015.

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7

Neusner, Jacob, and David Kraemer. "The Mind of the Talmud: An Intellectual History of the Bavli." Journal of the American Oriental Society 112, no. 2 (1992): 325. http://dx.doi.org/10.2307/603721.

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8

Blau, Michal, and Uri Zur. "Shaping the Dialogue in the Talmudic Story of an Anonymous Woman’s Arguments for Bearing Children versus the Legal Halakhic Law and the Context of the Story." Religions 14, no. 1 (2023): 128. http://dx.doi.org/10.3390/rel14010128.

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This article explores a story taken from the Talmud Bavli (Yevamot 65b) which describes a dialogue between the arguments raised by an anonymous woman and a rabbinical judge, R. Ammi, with regard to her demand for a divorce and for receipt of the payment for her prenuptial agreement. The article examines aspects relating to the design of the Talmudic story, which belongs to the genre of halakhic stories containing an argument, the law, and its explanation, i.e., elements that are not always explicitly stated in the Talmudic text. The article also examines the point of encounter between the plea

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9

Wolf, Sarah. "“Haven't I Told You Not to Take Yourself outside of the Law?”: Rabbi Yirmiyah and the Characterization of a Scholastic." AJS Review 44, no. 2 (2020): 384–410. http://dx.doi.org/10.1017/s0364009420000112.

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AbstractThe paper looks at several episodes in which R. Yirmiyah is rebuked for questions that are portrayed as epistemologically destabilizing to the rabbinic legal project. I argue that R. Yirmiyah is portrayed as a caricature of late rabbinic scholastic thought, and that his characterization enables the writers of the Bavli to hold their own scholastic tendencies up to critique while also drawing protective boundaries around the analytical direction their legal culture has taken. I also read the passages together to demonstrate that the Bavli functions as a unified literary work in previous

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10

Gray, Alyssa M. "The People, Not the Peoples: The Talmud Bavli’s “Charitable” Contribution to the Jewish-Christian Conversation in Mesopotamia." Review of Rabbinic Judaism 20, no. 2 (2017): 137–67. http://dx.doi.org/10.1163/15700704-12341325.

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Bavli Baba Batra 10b–11a substantiates the existence of a “Jewish-Christian conversation” that took place in fourth-century Mesopotamia. This essay demonstrates that this sugya presents rabbinic responses to several Christian claims: (1) contra Aphrahat, God and Israel have a continuing and uniquely close relationship; (2) contra Aphrahat, Gentile charity is motivated by the desire for self-aggrandizement, the continuation of Gentile rule, and arrogance, and is thus sinful; (3) contra Aphrahat, Gentile charity is sinful because they only engage in it to revile Israel; moreover, Gentile charity

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Books on the topic "Talmud Babli"

1

S, Goldammer J., ed. Grammar of the biblical Chaldaic language and the Talmud Babli idioms. John Wiley, 1986.

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2

Marcus, Jastrow. Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic literature. Hendrickson Publishers, 2003.

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3

Salomon, Krüger Marcus, ed. Grammatik der biblisch-chaldäischen Sprache und des Idioms des Thalmud Babli: Ein Grundriss. Schletter, 1986.

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4

Jastrow, Marcus. A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic literature. Judaica Press, 1985.

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5

Marcus, Jastrow. A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic literature. Judaica Press, 1989.

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6

Marcus, Jastrow. A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the midrashic literature: With an index of scriptural quotations. Luzac, 1986.

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7

Weinreb, Tzvi Hersh, and Shalom Z. Berger. Koren Talmud Bavli: [Talmud Bavli]. Edited by Hotsaʼat Ḳoren (Jerusalem). Shefa Foundation, 2012.

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8

Mordecai, Rabinovitch, Goldwurm Hersh, and Mesorah Heritage Foundation, eds. Talmud Bavli.: Talmud bavli. Masekhet nazir. Mesorah Publications, 1992.

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9

Eliezer, Herzka, Weiner Michoel, Danziger Hillel, et al., eds. Talmud Bavli.: Talmud Bavli. Masekhet Yevamot. Mesorah Publications, 1999.

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10

Asher, Dicker, and Naiman Abba Zvi, eds. Talmud Bavli.: Talmud Bavli : Masekhet Sanhedrin. Mesorah Publications, 1993.

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Book chapters on the topic "Talmud Babli"

1

Gray, Alyssa M. "Redemptive almsgiving and charity’s rewards in the Talmud Bavli." In Charity in Rabbinic Judaism. Routledge, 2019. http://dx.doi.org/10.4324/9780429471162-4.

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2

Ben-Menahem, Hanina. "Two Concepts of Judicial Power: Yerushalmi Versus Bavli." In Judicial Deviation in Talmudic Law. Routledge, 2021. http://dx.doi.org/10.4324/9781315076478-5.

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3

"Talmud Babli Megilla." In Rabbinische Kommentare zum Buch Ester, Band 2. BRILL, 2000. http://dx.doi.org/10.1163/9789004497450_007.

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4

Ben-Eliyahu, Eyal, Yehudah Cohn, and Fergus Millar. "Talmudic Texts." In Handbook of Jewish Literature from Late Antiquity, 135–700 CE. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265222.003.0002.

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This chapter describes the following Talmudic texts: the Mishnah; the Tosefta; the Talmud Yerushalmi/Palestinian Talmud; the Talmud Bavli/Babylonian Talmud; Minor Tractates; and external tractates (Tractate Derekh Erets Zuta and Pereq HaShalom, Tractate Derekh Erets Rabbah, Tractate Kallah, Kallah Rabbati, Tractate Soferim, Tractate Semaṭot, Avot DeRabbi Natan and (Sefer) HaMaasim). For each of these texts, details on the contents, dating, language, printed editions, translations, commentaries, bibliography, electronic resources and manuscripts are provided.

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5

Hayes, Christine Elizabeth. "Introduction." In Between the Babylonian and Palestinian Talmuds. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195098846.003.0001.

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Abstract This book explores the degree to which and the manner in which legal differences between the two Talmuds may be utilized for the purposes of historical reconstruction of talmudic culture. The vast complex of Jewish religious and civil law at the close of late antiquity is contained in two great collective works: the Babylonian Talmud (the Bavli) and its smaller, more concise counterpart, the Palestinian Talmud (the Yerushalmi). At the base of the two Talmuds stands the Mishnah, a legal compendium edited, it is thought, by Rabbi Judah ha-Nasi around 220 C.E. and containing the traditio

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6

Vidas, Moulie. "The Division into Layers." In Tradition and the Formation of the Talmud. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691154862.003.0003.

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This chapter examines the historical development of the anonymous layer, complicating the notion that the division in style and function between the stam and the traditions reflects a difference in provenance between two corpora. Instead, it argues that the Babylonian Talmud's creators produced both the anonymous layer and the cited traditions, or better, the division between them. This division is not simply a reflection of the different dating of these elements; it was, rather, constructed and imposed by the Bavli on earlier structures and sources. The chapter compares a sugya preserved in t

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7

Hayes, Christine Elizabeth. "Halakhic Difference as a Result of Ambiguity in the Mishnah." In Between the Babylonian and Palestinian Talmuds. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195098846.003.0003.

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Abstract Here I will examine five cases in which the Bavli and the Yerushalmi develop different interpretations of an ambiguous mishnah. In the first two cases (m. NZ 4:5 and 3:8) the gemaras are confronted with gapped texts. M. 4:5, concerning the nullification of idols through sale, contains a gap of information which is filled in the Palestinian sources and further refined in the Bavli. M. 3:8, concerning passage under an asherah, contains a structural gap spotted by the Bavli and resolved explicitly only there. In a third case I examine the Talmuds’ discussions of the rationafo form. NZ 1:

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8

"Appendix: Bavli Manuscripts and Censorship." In Jesus in the Talmud. Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827619.131.

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9

"What Is the Bavli?" In A History of the Talmud. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108611411.008.

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10

Kraemer, David. "The Bavli on “Truth”." In The Mind of the Talmud. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780195062908.003.0007.

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Abstract As noted in chapter 5, the form of the Bavli has certain specific implications regarding the ideologies of its authors. These include a recognition that truth is indeterminable and that alternative views can encompass different aspects of the whole truth. Since, for this reason, final answers may be unavailable, the process by which answers are sought assumes far greater interest and acts of study and interpretation become, on their own terms, expressions of piety.

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