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Ariel Feldman and Faina Feldman

the last word in the first line, preceded and followed by a blank space, the scribe left no intervals between the words. The intervals introduced in the transcription below represent our subjective reading of the text. For a detailed discussion of the readings, see Appendix 2. Upper margin ]לי̇ו̇ח֯י֯

Günter Stemberger

The Open Past: Subjectivity and Remembering in the Talmud. New York: Fordham University Press, 2013. Pp. x, 379. Cloth with dust jacket. US$ 65.00. isbn 978-0-8232-4492-8. As in his earlier book What is Talmud? The Art of Disagreement (2009), Sergey Dolgopolski (hereafter D.), professor of

Shem Miller

profoundly severed from the historical past and contingent on the historian’s interpretive framework. 18 Consequentially, some modern historiography—similar to history in the pesharim—is more of a subjective representation of the real world than an objective record of the world as it really was. 19 Most

Anthony I. Lipscomb

, 2 and yet Abram’s character suffers the stain of subjective paranoia, not to mention opportunistic cowardice when he profits from Sarai’s removal to Pharaoh’s house (Gen 12:16). So perceptible was the ancestor’s sullied reputation that Augustine’s Manichaean opponent, Faustus (ca. 400 CE

Dov Schwartz

contend with this contrast between inside ( homogeneity) and outside (heterogeneity)? The answer is that he endorsed religious phenomenology and approached religious consciousness as possessing both a subjective and an objective homogeneous layer. R. Soloveitchik, then, argued that deep religious

William Nicholls

the present, as well as those of the sources themselves, which must be seen in their histor- ical context. More recent approaches insist on the inevitability of subjectivity in all interpretation, while pointing to the fruitfulness of intense, subjective engagement with the text and its subject

, and it shows that the f3-MSS do not form a family as BECKER still thinks. Conse- quently the text translated in this volume is highly arbitrary, and chiefly the result of BECKER'S rather subjective considerations. In the section on the relationships between the various parts of the Testaments and

Anke Dorman

development of ancient Judaism. Given the addressed audience of the book subjective evidence must be taken for granted. However, in some instances G.’s statements are not always fully correct, e.g., he argues that because of the temple’s destruction in 70 c.e. rabbis gave a new meaning to existing Jewish

M. De Jonge

still allows us to discover earlier layers, and, on the basis of an ingenious, but very subjective, reconstruction of the text of these layers, he attempts to sketch the development of the eschatological ideas of the group(s) which used the Testaments. He finds a number of historical references which


for deviations from MT' (p. 73). However, 'not every deviation in the LXX reflects a dif- ferent Hebrew reading from MT' (p. 74), some deviations being caused by subjective views of the translators or even by inner Septuagintal text- corruptions. So it is essential to single out deviations