By Christine Elizabeth Hayes
During this e-book, Hayes addresses the relevant crisis in talmudic experiences over the genesis of halakhic (legal) divergence among the Talmuds produced via the Palestinian rabbinic neighborhood (c. 370 C.E.) and the Babylonian rabbinic group (c. 650 C.E.). Hayes analyzes chosen divergences among parallel passages of the 2 Talmuds. continuing on a case-by-case foundation, she considers even if exterior impacts (cultural or nearby differences), inner elements (textual, hermeneutical, or dialectical), or a few intersection of the 2 top money owed for the variations.
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Extra resources for Between the Babylonian and Palestinian Talmuds: Accounting for Halakhic Difference in Selected Sugyot from Tractate Avodah Zarah
It is true that the modern scholar may feel compelled to assess critically the accuracy of this self-perception; nevertheless, it must not be dismissed out of hand as a pious fraud. The modern scholar is surely obliged to understand how it is that the rabbis might have perceived their discussion or development of biblical or tannaitic texts as an interpretation of those texts rather than as an amendment to or distortion of them. This perceived role is undoubtedly the underlying theme of the aggadic passages that speak of the Oral Torah as revealed in its entirety to Moses at Sinai (b.
To summarize, while it is true that the composition and redaction of rabbinic works form an important determinant of a work's substance so that a work can be said to be more than the sum of its sources, and while it is also true that traditional sources are shaped by literary and rhetorical concerns, rabbinic texts are by no means immune to a diachronic analysis of their sources. Indeed, a number of linguistic and literary features render implausible the notion of authored, synchronically leveled texts and point to the need for historical interpretation and analysis.
He argues that when one considers the details of the Babylonian content and structure against the backdrop of its Palestinian counterparts and finds details not present in the Palestinian parallel, one cannot assume they are based on a tradition. Since some of these details are purely literary embellishments, they cannot be used as historical evidence for the period about which the passage purportedly reports. Friedman criticizes earlier scholars for whom the historicity of the aggadah is simply a matter of distinguishing between legendary accretions and a genuine historic kernel.