By Ronit Nikolsky, Tal Ilan
ISBN-10: 9004267891
ISBN-13: 9789004267893
During this publication quite a few authors discover how rabbinic traditions that have been formulated within the Land of Israel migrated to Jewish research homes in Babylonia. The authors reveal how the hot place and the original literary personality of the Babylonian Talmud mix to create new and astounding texts out of the outdated ones. a few authors pay attention to internal rabbinic social buildings that impression the alterations the traditions underwent. Others convey the effect of the host tradition at the metamorphosis of the traditions. the result's a fancy research of cultural methods, as formed via a distinct ancient second.
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A view in that direction is taken by Tigay: “Although the reason divination and magic are unacceptable ways of learning God’s will is nowhere explicitly stated, it is inferably because they rely, or seem to rely, on powers other than God, both human and supernatural. Magic is frequently predicated on the belief that there are powers independent of the gods, and even superior to them that may be employed without their consent or even against their will. Even where magic is assumed to rely on divine assistance, the spells uttered by pagan magicians leave room for the impression that it is their own power, not the gods’ that is operating” (J.
J. H. Chajes (“Rabbis and their [In]Famous Magic: Classical Foundations, Medieval and Early Modern Reverberations,” in: R. S. Boustan, O. Kosansky, and M. ], Jewish Studies at the Crossroads of Anthropology and History: Authority, Diaspora, Tradition [Philadelphia 2011], 59) mentions only Rabbi Yohanan, apparently assimilating Rabbi Hanina to that view, and finding a different approach only with Abbayye.
3: Italy and Byzantium (Jerusalem 2005) 9–19, 177–87, and 231–7 [Hebrew]. A. Atzmon, “Hagadata de-Megilat Esther: Toward the Anthologist’s Methodology,” in: B. J. Schwartz, A. Melammed, and A. ), Iggud: Mivhar Ma’amarim Be-Mada‘ei Ha-Yahadut vol. 1 (Jerusalem 2008) 35 [Hebrew]. Now You See it, Now You Don’t: Can Source-Criticism Perform Magic on Talmudic Passages about Sorcery? Shamma Friedman for Tomer In this essay I will deal with three major talmudic passages of rabbinic teaching relating to witchcraft: the story of Rabbi Hanina’s encounter with a sorceress in the context of Rabbi Yohanan’s and Rabbi Hanina’s conflicting positions on the nature of magic; the pericopae that treat Rabbi Eliezer as a magician; and the story about Rabbi Hanina and Rabbi Oshaya, who studied Sefer Yetzirah and created a calf, which they then prepared as a sumptuous meal.
Rabbinic Traditions Between Palestine and Babylonia by Ronit Nikolsky, Tal Ilan
by Ronald
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