By Admiel Kosman
ISBN-10: 3110207052
ISBN-13: 9783110207057
The writer applies the fields of gender experiences, psychoanalysis, and literature to Talmudic texts. against the belief of Judaism as a felony method, he argues that the Talmud calls for internal religious attempt, to which the trait of humility and the refinement of the ego are valuable. This results in the query of the perspective to the opposite, normally, and particularly to girls. the writer exhibits that the Talmud areas the lady (who represents humility and good-heartedness within the Talmudic narratives) above the nature of the male depicted in those narratives as a student with an inflated feel of vanity.
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Sample text
Sources 25[e] and 25[xiv]) with exceptional moral courage (a reading that, according to Nechama Leibowitz, is anchored in the literal meaning of the Biblical text; see Leibowitz, “Tamar’s Righteousness”); while Mar Ukba not only did not perform a brave deed, he exhibits total blindness regarding the poor man’s dignity and desires, and even endangers his wife with the possibility of being burnt, all out of this insensitivity to others. We may therefore reasonably assume that a later redactor, without justification, attached the Judah and Tamar episode to our narrative.
Ybrb 7 The Aramaic version cited here is that of the Vilna edition. The changes in the manuscripts are minor and unimportant for our purposes, and therefore are not marked. See Herschler, Ketubot, vol. 2, pp. 125–27. For the parallels to this narrative, see Gaster, Ma’aseh Book, pp. 148–49, and his list of parallels, p. 227 para. 228. 32 The Woman’s Spiritual Place in the Talmudic Story Translation to English: 1. Mar8 Ukba9 had a poor man in his neighborhood, into whose door-socket he would place four zuz [coins] very day.
In this case, the highest state of the holy man is that in which the egocentric tendency is negated, to be replaced by saintly humility. Since, by its very nature it is not externalized, this aspect is usually unknown to the outer environment that envelops the holy man. This nevertheless finds expression in the myths present in all religions of the hidden righteous, by whose merit the world as a whole exists. In the Jewish tradition, this group of myths is known as the “thirty-six tzaddikim [= holy men]” (see below, Chapter One, n.
Gender and Dialogue in the Rabbinic Prism by Admiel Kosman
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