By Galit Hasan-Rokem
During this full of life and intellectually attractive publication, Galit Hasan-Rokem exhibits that faith is formed not just within the halls of theological disputation and associations of divine learn, but in addition in traditional occasions of lifestyle. universal facets of human family members provide a huge resource for the symbols of non secular texts and rituals of past due old Judaism in addition to its companion in narrative dialogues, early Christianity, Hasan-Rokem argues. targeting the "neighborhood" of the Galilee that's the birthplace of many significant spiritual and cultural advancements, this booklet brings to lifestyles the riddles, parables, and folktales handed down in Rabbinic tales from the 1st half the 1st millennium of the typical period.
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During this full of life and intellectually attractive publication, Galit Hasan-Rokem exhibits that faith is formed not just within the halls of theological disputation and associations of divine learn, but additionally in traditional occasions of daily life. universal facets of human kinfolk provide an immense resource for the symbols of spiritual texts and rituals of overdue vintage Judaism in addition to its accomplice in narrative dialogues, early Christianity, Hasan-Rokem argues.
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Extra resources for Tales of the Neighborhood: Jewish Narrative Dialogues in Late Antiquity
28 In the version that appears in the Babylonian Talmud, bGittin 35a, a man deposits a dinar in a woman’s house; she bakes the coin into a loaf, which she then gives to a beggar. Her oath, which condemns her son to death if she has benefited from the coin, results in his death, explained by the rabbis by the fact that she gained the amount of dough which was replaced by the coin. The course of events is especially distressful since she is severely punished although she committed an act of charity.
This ethnographically disposed theological discourse is maybe not found exclusively in Rabbinic literature, but it is one of its most identifiable qualities. 27 Thus the depicting of the theological allure that Christianity with its promise of imminent redemption as seductive neighbor women must have resonated for Jews in post-destruction and post–Bar-Kokhva Galilee with a number of familiar social and spiritual experiences. It could not have passed unnoticed by Jews in the Galilee, even from Rabbinic circles, that unlike Rabbinic Judaism early Christianity appointed women to active roles in the community as well as in the church.
The narrative voice of the folktale not only subverts the textual establishment of a Rabbinical hierarchy; it also enables the introduction of the voice of a human experience not always concomitant with the theological design of retribution. Thus it introduces into the theological world of the Rabbinic text an everyday experience of disillusion, which is not heretical in positing an alternative set of beliefs, but truly revolutionary in its total overthrowing of moral order. Of course, it is possible to suggest as a scholastic justification that in the Rabbinic world of ideas the seeming disproportion, if not injustice, meted out to the poor woman’s ill-fated sons (who absolutely had not sinned) will be compensated in the world to 24 / Erecting the Fence come.
Tales of the Neighborhood: Jewish Narrative Dialogues in Late Antiquity by Galit Hasan-Rokem