By Isaac Kalimi, Peter J. Haas
This quantity includes fifteen essays labeled in 3 significant sections. a few of these essays elevate theoretical and methodological concerns whereas others specialize in particular topics. The time span levels from overdue biblical interval to the present. the amount displays the present considered the various significant students within the box in a variety of shapes and contexts in addition to from quite a few views: inner-biblical, qumranic, New testomony, a number of rabbinic literature (targumic, midrashic, halachic, and Medieval kabalistic), and a few glossy interpretation.
The essays displays the modern considered many of the prime students within the box of biblical exegesis from various standpoints, stream the biblical exegesis well past its traditional limits, and enhance the information and deeper the knowledge of the readers.
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Extra info for Biblical Interpretation in Judaism and Christianity
Since Rabbi Eliezer claimed that he had never said anything that he had not learned from his teacher (b. Sukkah 27b; b. Yoma 66b; see B. Z. ; New York: Arno, 1973], 108–9), and since he was endowed with an unfailing memory, ﬁrmly opposed any innovation, and therefore faithfully preserved the ancient traditional lex talionis, it is arguable that it may have been practiced up to the tannaitic age. It is, however, difﬁcult to assert this with certainty. 14. See H. P. Salomon and I. S. D. Sassoon, Urial da Costa: Examination of Pharisaic Traditions Compared with the Written Law (Leiden: Brill, 1993), 63–71 (the original text), 277–81 (English translation); the citation above is taken from p.
There had to be some Scriptural support, however weak. Only by producing a biblical prooftext was the validity of a court verdict (which also required a rabbinic ruling and/or an authentic precedent) or a halachic decision ﬁrmly established. II. Biblical Ethical-Theological Laws and Narratives in Rabbinic Misinterpretation (5) The disastrous wars of liberation waged by the Jews against the Romans in the opening two centuries of the Common Era, especially in 66–70 and 132–135 CE, led to a reassessment by the majority of the Tannaim with regard to the virtue of bearing arms altogether.
6:5 [23b]; b. Sanh. 44b, and see Rashi’s commentary ad hoc). Now, does Rabbi Eliezer’s representation of the literal meaning of the lex talionis also indicate its continued practice up to the end of the Second Temple period? Since Rabbi Eliezer claimed that he had never said anything that he had not learned from his teacher (b. Sukkah 27b; b. Yoma 66b; see B. Z. ; New York: Arno, 1973], 108–9), and since he was endowed with an unfailing memory, ﬁrmly opposed any innovation, and therefore faithfully preserved the ancient traditional lex talionis, it is arguable that it may have been practiced up to the tannaitic age.
Biblical Interpretation in Judaism and Christianity by Isaac Kalimi, Peter J. Haas