The Mishnah in Contemporary Perspective: Part Two (Handbook by Jacob Neusner (Editor) Alan J. Avery-Peck (Editor)

By Jacob Neusner (Editor) Alan J. Avery-Peck (Editor)

This moment quantity of a two-part undertaking at the Mishnah monitors a vast choice of techniques to the research of the Mishnah within the modern academy. The paintings derives from Israel, North the United States, and Europe and indicates the highbrow energy of scholarship in all 3 facilities of studying. What those articles exhibit in varied methods is that the Mishnah varieties a serious concentration of the learn of Judaism. The authors of those experiences signify the simplest of latest scholarship at the Mishnah. as a result of the many viewpoints integrated the following, this can be the main consultant number of modern Mishnah-study on hand in any assortment in a Western language.

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Additional info for The Mishnah in Contemporary Perspective: Part Two (Handbook of Oriental Studies/Handbuch Der Orientalistik) (Handbook of Oriental Studies: Section 1; The Near and Middle East) (Pt. 2)

Example text

The chronology, accordingly, works only if we assume the Council of Yavneh to have been a real event as recorded in Rabbinic literature. 68 Peter Schäfer, “Die Sogenannte Synode von Jabne. Zur Trennung von Juden und Christen Im Ersten/zweiten Jahrhundert n. Chr,” in Judaica 31 (1975), pp. 54–64; 116–24; Günther Stemberger, “Die sogennante ‘Synode von Jabne’ und das frühe Christentum,” in Kairos 19 (1977), pp. 14–21; Reuven Kimelman, “Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity,” in E.

84 “‘Arianism’ as a coherent system, founded by a single great figure and sustained by his disciples, is a fantasy—more exactly, a fantasy based on the polemic of Nicene writers, above all Athanasius;” Rowan Williams, Arius: Heresy and Tradition (London, 1987), p. 82. Also, “the term ‘Arian’ seems to have been Athanasius’ own coinage and his favored appellation for his opponents (unless he could call them ‘Ariomaniacs’). Apparently it was only in 341, however, that the Eastern bishops learned that they were being called ‘Arians,’” Joseph T.

Rabbinic literature presents us with no 29 I substitute this for “documents” both to maintain the archaeological metaphor and to indicate a less intentional or authorial character to the texts than Neusner would have them display. Thus while I accept his general approach that what we learn best from the Mishnah is about the late second and early third centuries and what we learn best from the Babylonian Talmud is about the late fourth through the sixth centuries, I would argue that what is learned is less coherent, formed, and controlled than his documentary history of ideas would suggest.

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