By Rachel A. Anisfeld
Background and literature come jointly in a brand new manner during this learn of the midrashic assortment Pesikta deRav Kahana. The ebook combines the findings of rabbinic historians and early Christianity students with an in depth examining of this midrashic textual content by itself and on the subject of the tannaitic midrashim which preceded it. the wealthy photograph that emerges means that PRK, in its new homiletical and aggadic stance, develops a non secular language extra attractive and available to the loads, an outreach language intended to win rabbinic attractiveness. Exploring problems with strength and rhetoric, the booklet additionally areas PRK's outreach language into the cultural context of the imperialism of Roman Christian homily.
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Extra resources for Sustain Me With Raisin-Cakes: Pesikta deRav Kahana and the Popularization of Rabbinic Judaism (Supplements to the Journal for the Study of Judaism)
In the examples below, I will make an eﬀort to point to the kinds of textual clues discussed above as a way to strengthen my claim that such self-reﬂexive moments do exist in these meshalim. At the same time, however, in the end, the evaluation of such readings will always come down to the question of goodness of ﬁt. 1 I have come to my garden, my own, my bride (Song 5:1). R. Azariah said in the name of R. Simon: It is like a king who got angry with [his] lady, banished her and sent her out of his palace.
Some recurrent themes in both texts are the notions of intimacy and indulgence. 3 the intimacy emerges from God’s choice of the role of the care-taking father as opposed to the stern pedagogue. In both the intimacy is without the tinge of awe experienced in the Bible; God in these midrashim is much softer and gentler, more responsive and less frightening. 1 in the absence of sin from the mashal’s narrative and in the strange power dynamic of a God who tries to accommodate His people’s desires. 3 indulgence vs.
This method of self-reﬂexive reading has also been inﬂuenced by the work of other scholars. g. 5 While this self-reﬂexivity may be characteristic of a variety of rabbinic and non-rabbinic texts, there is something about the rabbinic mashal which is especially conducive to self-reﬂexivity. First, the mashal’s two-tiered design of mashal and then parallel nimshal creates more nonexegetical space in which to make such self-reﬂexive statements. That is, the mashal is not one step removed from the biblical text, as are most commentaries, but two steps, leaving more room and making it easier to conceal a self-reﬂexive statement, which, by its nature, concerns the rabbis, not the Bible.