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By Simcha Fishbane

"Deviancy in Early Rabbinic Literature" offers with the prestige of these teams and people who, for numerous purposes, seem to have no position in mainstream Rabbinic Jewish society, or can be perceived by way of that society as posing a risk to its norms and to its very life. The e-book examines the techniques and attitudes of the Rabbis set forth in quite a few sections of the Mishnah, Tosefta and Talmud. Deviant teams studied comprise witches, prostitutes, Gentiles, bastards, Nazirites, infantrymen, Kutites, the disabled and the menstruous lady. Social anthropological methodologies are used to supply a distinct standpoint at the implicit message of the redactors of those Rabbinic texts, and to make those vital texts both obtainable to either students and laymen drawn to buying a deeper realizing of those vital concerns.

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Extra resources for Deviancy in Early Rabbinic Literature: A Collection of Socio-Anthropological Essays

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The Mishnah then continues with the stipulations imposed upon the vow. ” While Scripture does not identify any specific minimum period during which one is a Nazir, the framers of Mishnah introduce a thirty-day time period. ”26 Scripture left open the generative question that the Mishnah takes as the center of its program, the standard duration for the Nazir’s vow. This concept becomes the basis for much of the discussion throughout tractate Nazir. By introducing this time framework as a basic point of departure for the basic framework of the Nazir the Rabbis have reworked and redirected the Scriptural theme of Nazir to agree with their interpretation.

The answer] is Rebbi [taught]. For it was taught in a baraita: Rebbi says: why is the passage of Nazir juxtaposed to the passage of Sotah? To tell you, that anyone who sees a sotah in her [state] of disgrace should separate himself from wine [by vowing to become a nazir]. But let the Tanah teach [first Tractate] Sotah and then [Tractate] Nazir? [The Talmud answers] Once taught [Tractate] Ketubot and taught the [chapter] Hamadir (One Who Vows) [in this tractate], he taught [Tractate] Nedarim [immediately afterwards].

P. , the application of toxic indicators, the issue of when many things are one thing and one many, and the resolution of doubt. Overall, the tractate works out Scripture’s facts in a manner entirely autonomous of Scripture’s elaborate treatment of those same facts. And he goes on to clarify this (Neusner 1999, p. 77): “Scripture has contributed facts. The halakhah has provided the insight and dynamics to translate the insight into detailed forms . . ” Neusner also reminds us (1981, p. 199) “that on the whole, the direct relevance of Scripture on the formation of the Mishnah is limited, even though its authority is undeniable.

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