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Academic literature on the topic 'Talmudic references'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "Talmudic references"

1

Stern, Sacha. "Index of References Dealing with Talmudic Literature (CD-Rom)." Journal of Jewish Studies 58, no. 1 (April 1, 2007): 170. http://dx.doi.org/10.18647/2720/jjs-2007.

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Hinojosa, M. A., A. M. Mármol, and F. Sánchez. "A consistent talmudic rule for division problems with multiple references." TOP 20, no. 3 (September 23, 2010): 661–78. http://dx.doi.org/10.1007/s11750-010-0158-4.

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Jansson, Eva-Maria. "The magic of the Mezuzah in rabbinic literature." Nordisk Judaistik/Scandinavian Jewish Studies 15, no. 1-2 (September 1, 1994): 51–66. http://dx.doi.org/10.30752/nj.69509.

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The notion that the mezuzah – the capsule containing a parchment strip on which is written Deut 6:4-9 and 11:13-21 and which is attached to the doorposts of a Jewish home – is protective has been explained in different ways. Two different developments have been suggested: either the mezuzah was originally an amulet, which the rabbis sought to theologize, or it was a religious object which fell victim to popular superstitious notions. In this paper, where the study is delimited to the Talmudic and some Geonic material, I intend to propose another explanation to the origin and development of the idea of its protectiveness. The origin of the mezuzah as an object is obscure. The oldest references we have to it, e.g. in the Mishnah and the Tosefta, presuppose that it is an object on par with other religious objects, and that the affixing of the mezuzah is a mitzvah. To conclude that traditions found in later texts, regarding it as an amulet, are pre-Rabbinic and preserved unaffected by the Rabbinic mediation, is problematic. Discerning a popular influence, that is, a popular strata in the Talmudin, the She’iltot, Sefer Halakhot Gedolot and the Hekhalot literature, opposed to the views of the Rabbinic elite, is also difficult.
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Kiel, Yishai. "Negotiating “White Rooster” Magic and Binitarian Christology." Journal of Ancient Judaism 9, no. 2 (May 19, 2018): 259–79. http://dx.doi.org/10.30965/21967954-00902007.

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The article explores a set of religious and mythical motifs found in a Jewish Babylonian Aramaic magic bowl from the Moussaieff collection (M 163), which includes references to the sun god Šamaš(-Mithra); Jesus, his heavenly Father, and the cross; binitarian Christology; the oppression of the Great Man of the End and Suffering Messiah; a cosmic bird referred to as White Rooster; and a semi-divine angelic figure called ḤRWM AḤRWM. These motifs are situated in the broader context of contemporaneous Jewish Babylonian traditions incorporated in the talmudic, mystical, and magical corpora, on the one hand, and the surrounding Christian, Syro-Mesopotamian, and Iranian cultures, on the other hand. The article contributes to the decentralization of Greco-Roman culture as the sole context for ancient Judaism as well as the decentralization of rabbinic expressions as representative of ancient Jewish culture at large. The cultural mapping of the religious and mythical motifs found in this magic bowl, both within and beyond the confines of Jewish Babylonia, exemplifies the complex and dynamic nature of the participation of Jewish Babylonian magic practitioners, not only in the larger fabric of contemporaneous talmudic, mystical, and magical currents in Jewish culture, but also in the broader framework of the Christian, Syro-Mesopotamian, and Iranian cultures that pervaded the Sasanian East.
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Nosonovsky, Michael. "Translation or Divination? Sacred Languages and Bilingualism in Judaism and Lucumí Traditions." Religions 13, no. 1 (January 7, 2022): 57. http://dx.doi.org/10.3390/rel13010057.

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I compare the status of a sacred language in two very different religious traditions. In Judaism, the Hebrew language is the language of liturgy, prayer, and the Written Law. The traditional way of reading Torah passages involved translating them into Aramaic, the everyday language of communication in the Middle East in the first half of the first millennium CE. Later, other Jewish languages, such as Yiddish, played a role similar to that of Aramaic in the Talmudic period, constituting a system referred to as the “Traditional Jewish Bilingualism”. Hebrew lexemes had denotations related to the realm of Biblical texts, while Aramaic/Yiddish lexemes had everyday references. Therefore, the act of translation connected the two realms or domains. The Lucumí (Santería) Afro-Cuban religion is a syncretic tradition combining Roman Catholicism with the Ifá tradition, which does not have a corpus of written sacred texts, however, it has its sacred language, the Lucumí (Anagó) language related to the Yoruba language of West Africa. While the Spanish-Lucumí bilingualism plays an important role in Santería rituals, the mechanisms of reference are very different from those of the Hebrew-Yiddish bilingualism in Judaism. In Santería, divinations about the meaning of Lucumí words play a role similar to the translations from Hebrew in Judaism. I further discuss the role of ritual dances in Santería for the transition from the sacred to the secular domain and a function of Hebrew epitaphs to connect the ideal world of Hebrew sacred texts to the everyday life of a Jewish community.
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VERHEY, ALLEN. "A Protestant Perspective on Access to Healthcare." Cambridge Quarterly of Healthcare Ethics 7, no. 3 (July 1998): 247–53. http://dx.doi.org/10.1017/s0963180198703044.

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In writing this paper I am reminded of a conference that I once attended. On that panel, the Jewish scholar spoke first. “Let me tell you what the Talmud says,” he began, and he gave a wonderful talk full of references to the legal rulings and stories of the Jewish tradition. Then the Catholic priest spoke. “Let me tell you what the Magisterium says,” he began, and he gave a wonderful talk carefully attentive to the moral tradition of the Catholic Church. Finally, a Protestant spoke. “You have heard what the Talmud says and what the Magisterium says,” he began, “Now let me tell you what I think.” I didn't know whether to laugh or cry, but now I find myself in a similar situation.
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Graves, Michael Wesley. "The Upraised Mountain and Israel’s Election in the Qur’an and Talmud." Comparative Islamic Studies 11, no. 2 (September 18, 2018): 141–77. http://dx.doi.org/10.1558/cis.34780.

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In four passages in the Qur’an (Q 2:63, 93; 4:154; 7:171), reference is made to God raising up (or shaking) a mountain. In each passage, the context is God’s covenant with Israel at Sinai, and the text appears to say that God lifted up Mt. Sinai over the people of Israel. A parallel to this motif appears in early rabbinic sources, including a tradition cited twice in the Babylonian Talmud (Shab 88a and AZ 2b), which suggests that God threatened to drop Mt. Sinai on Israel if they refused to accept the Torah. In both Talmud passages, the discussion that unfolds probes the topic of God’s unique choice of Israel to receive the Torah. In its own allusions to the Sinai event, the Qur’an seems to presume a background narrative similar to the tradition found in the Talmud, in that the Qur’an’s references to God raising up the mountain make best contextual sense as examples where God had to force Israel to accept their covenant. In the Qur’an, the raising or shaking of the mountain represents one in a series of illustrations showing how the people were unwilling to believe and ultimately broke their covenant. The threat of the mountain also serves as a reminder that people should be on guard, in constant awareness of their accountability to God (taqw?). Moreover, the rhetoric surrounding the uplifted mountain theme in the Qur’an emphasizes the universality of God’s command for all to believe, as if the Messenger of the Qur’an was refuting an interpretation of the Sinai event that construed it as proof of Israel’s election. For both the Talmud and the Qur’an, each text’s manner of handling the uplifted mountain motif reveals something about the community behind the text. The discussions we find in the Talmud about the uplifted mountain and Israel’s election reflect the theological explorations we would expect to see in a developed religious culture lived out by a religious minority in an established empire. The Qur'an's discourse, in contrast, seeks to destabilize Jewish and Christian concepts of election and deploys the uplifted mountain motif to emphasize everyone's need to show reverent awareness of God.
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Sabato, Mordechai. "Is the Term “Savar” in the Babylonian Talmud Ever Used to Indicate an Opinion that Is Not Ultimately Rejected?" Review of Rabbinic Judaism 23, no. 2 (September 8, 2020): 183–206. http://dx.doi.org/10.1163/15700704-12341369.

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Abstract The term “savar” in the Babylonian Talmud indicates an opinion that is ultimately rejected. According to some Rishonim, however, in certain places this term introduces an opinion that is not rejected. This article examines these instances and concludes that indeed in these places the term “savar” is references an opinion that is not ultimately rejected. In most of these places, the reading in most of the textual witnesses was emended, and the word “savar” was erased, apparently in accordance with the other approach. In those places where the text was not emended, some of the commentators interpreted the passage not in accordance with its plain meaning, and, according to their interpretation, the opinion that was introduced by the “savar” was indeed rejected.
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Teubner, Gunther. "“And God Laughed …” Indeterminacy, Self-Reference and Paradox In Law." German Law Journal 12, no. 1 (January 1, 2011): 376–406. http://dx.doi.org/10.1017/s2071832200016904.

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The Talmud tells us how once during a heated halachic discussion, when no agreement could be reached, Rabbi Eliezer, whose detailed, elegantly justified legal opinion was not shared by the majority, said that if he were right, a carob tree outside would move to prove it. When it did move, the other rabbis remained unimpressed. Eliezer claimed that if he were right, a nearby stream would flow backwards - and it did; he claimed that the schoolhouse walls would bend - and they did. But the rabbis were not impressed by these wonders either. Finally he said heaven itself would prove him right. Thereupon a Heavenly Voice confirmed Eliezer's position. Yet the rabbis disagreed even with this voice, saying: “We pay no attention to a Heavenly Voice, because Thou hast long since written in the Torah at Mount Sinai, after the majority must one incline”. And God laughed, saying “My sons have defeated Me, My sons have defeated Me.”
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Siquans, Agnethe. "“She Dared to Reprove Her Father:” Miriam’s Image as a Female Prophet in Rabbinic Interpretation." Journal of Ancient Judaism 6, no. 3 (May 14, 2015): 335–57. http://dx.doi.org/10.30965/21967954-00603004.

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This article discusses rabbinic references to Miriam’s prophetic speaking and the question of her value as a female prophet. The focus is on specific passages in the Babylonian Talmud Sotah and Exodus Rabbah and their portrait of Miriam as a female prophet. Other rabbinic texts add some further aspects to this picture. In contrast to the biblical accounts in Exod 2 and 15, the rabbinic texts transfer Miriam’s prophecy to her childhood and focus on Moses alone. Furthermore, Miriam’s prophecy is restricted to family affairs and the birth of children, in particular Moses’s birth. She is elaborately depicted as a motherly and caring midwife. Rabbinic interpretations of Num 12 criticize her speech as improper for a woman. Thus, Miriam’s image as a female prophet in rabbinic texts remains ambivalent, estimating her role as a prophet and, at the same time, criticizing her as a woman and restricting her to the “female” sphere of family and care.
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Books on the topic "Talmudic references"

1

Neusner, Jacob. How Adin Steinsaltz misrepresents the Talmud: Four false propositions from his "Reference guide". Atlanta, Ga: Scholars Press, 1998.

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Steinsaltz, Adin. The Talmud: A reference guide. New York: Random House, 1989.

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[ha-Mafteaḥ]: HaMafteach : Talmud Bavli indexed reference guide, A-Z : an indexed reference guide to the Talmud Bavli (Babylonian Talmud) and its Mishnayos ... Jerusalem: Feldheim Publishers, 2011.

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Library, Cambridge University. Vocalised Talmud manuscripts in the Cambridge Genizah collections. Cambridge [Cambridgeshire]: Published for Cambridge University Library by Cambridge University Press, 1988.

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Moses, Sofer. Sefer Pisḳe u-minhage Ḥatam Sofer: Pidyon ha-ben : pisḳe halakhot u-minhagim ... be-ʻinyene pidyon ha-ben. Bene Beraḳ: Zikhron Hungaryah, 1998.

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Yosef, Stern, ed. Ḥatam Sofer =: Chasam Sofer : commentary on the Torah. Brooklyn, N.Y: Mesorah Publications, 1996.

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Moses, Sofer. Ḥatam Sofer =: Chasam Sofer : commentary on the Torah. Brooklyn, N.Y: Mesorah Publications, 2000.

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Moses, Sofer. Ḥatam Sofer: ʻal hilkhot Rosh ha-Shanah, Yom ha-Kipurim ṿe-Sukot. Yerushalayim: A. Sh. B. Shprintsles, 2002.

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Steinsaltz, Adin Rabbi. Talmud Reference Guide (Talmud the Steinsaltz Edition). Random House, 1989.

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(Editor), William Scott Green, Jacob Neusner (Editor), and Alan J. Avery-Peck (Editor), eds. Judaism from Moses to Muhammad: An Interpretation (Brill Reference Library of Judaism) (Brill Reference Library of Judaism). Brill Academic Publishers, 2005.

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Book chapters on the topic "Talmudic references"

1

Lehmhaus, Lennart. "Lore and Order: Enlisting Rabbinic Epistemology." In Forms of List-Making: Epistemic, Literary, and Visual Enumeration, 53–80. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-76970-3_3.

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AbstractThis chapter explores the diverse manifestations of lists in rabbinic texts of late antiquity and their complex strategies of structuring, producing, and conveying knowledge through lists. The discussion is embedded within a broader perspective on lists as didactic and epistemic tools within ancient cultures of the Mediterranean and the Middle East. I argue that lists play an important role in the production of knowledge in premodern Jewish culture. The following examples aim to demonstrate that in Talmudic medical discourse, in legal prescriptions, in exegetical and in ethical midrashic texts, lists function as a versatile “epistemic form.” Lists shaped the rabbinic collections of law and lore that functioned simultaneously as cultural inventories, store houses of knowledge, and practical reference works. They thus facilitate the transfer of knowledge of the world and of the body into the world of the rabbinic study house and eventually into the quasi-canonical Talmudic corpus, an encyclopedic body of knowledge.
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Lehman, Marjorie. "CHAPTER 4. And No One Gave the Torah to the Priests: Reading the Mishnah’s References to the Priests and the Temple." In Learning to Read Talmud, edited by Jane L. Kanarek and Marjorie Lehman, 85–116. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618115140-006.

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"Biblical and Talmudic References." In The Collected Works of Spinoza, Volume II, 713–20. Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400873609-014.

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"INDEX TO BIBLICAL AND TALMUDIC REFERENCES." In The Priestly Gift of Mishnah, 375–78. Brown Judaic Studies, 2020. http://dx.doi.org/10.2307/j.ctvzgb949.20.

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"INDEX TO BIBLICAL AND TALMUDIC REFERENCES." In The Sanctity of the Seventh Year, 261–64. Brown Judaic Studies, 2020. http://dx.doi.org/10.2307/j.ctvzpv5rp.19.

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"INDEX TO BIBUCAL AND TALMUDIC REFERENCES." In Judaism in Late Antiquity 2. Historical Syntheses, 313–18. BRILL, 1994. http://dx.doi.org/10.1163/9789004293960_011.

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"Index of Biblical and Talmudic References." In Sorrow and Distress in the Talmud, 298–304. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618111128-012.

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"INDEX OF BIBLICAL AND TALMUDIC REFERENCES." In The Collected Works of Spinoza, Volume II, 713–20. Princeton University Press, 2016. http://dx.doi.org/10.2307/j.ctvc771wk.16.

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"INDEX OF BIBLICAL, TALMUDIC, AND ANCIENT REFERENCES." In Judaism in Late Antiquity 3. Where we Stand: Issues and Debates in Ancient Judaism, 177–79. BRILL, 2000. http://dx.doi.org/10.1163/9789004294165_009.

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Halbertal, Moshe. "Death, Sin, Law, and Redemption." In Nahmanides, 103–36. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300140910.003.0004.

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This chapter explores the existential foundations of Nahmanides's worldview. It analyzes the primary elements of the human condition: death, sin, and redemption. It talks also about Nahmanides's view that humanity's fate and existential condition reflect the divine drama itself. The chapter clarifies Nahmanides's conception of the Godhead, the chain of being, and the universe. It talks about Nahmanides's Talmudic novellae that provide two references to his kabbalistic traditions. One reference concerns the difference between a vow and an oath, while the other discusses the theory of prophecy in an aggadic context. It also explains how Nahmanides's kabbalistic ideas do not shape his particular halakhic determinations, even if kabbalah more broadly supplies the internal meaning of religious praxis.
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