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Sergey Dolgopolski

© Koninklijke Brill NV, Leiden, 2012 JJTP 20.1 Also available online – DOI: 10.1163/147728512X629790 WHO THINKS IN THE TALMUD? Sergey Dolgopolski University at Buffalo, SUNY Abstract This article traces a historical shift, and in particular its erasure from memory on the intellectual

Rachel Adelman

relationship between memory and sacred space in the wake of exile, though the descriptions of the pilgrimage festivals in the talmudic passages read more like fantasy than memory, far from an objective or historical account. In the rabbis’ own terms, however, the stories of the ark are fashioned as memory

Lynn Kaye

present the temporal concepts of permanence and endurance. I do argue that increased conceptualization in the Babylonian Talmud, especially in the editorial layer, increases frequency of metaphoric applications of קבע. But rabbis using this root from the tannaitic period onward seem to have been

Martin Kavka

© Koninklijke Brill NV, Leiden, 2006 JJTP 14,1–2 1 Muki Tsur and Avraham Shapira, “With Gershom Scholem: An Interview,” trans. Moshe Kohn, Gerschom Scholem, On Jews and Judaism in Crisis , ed. Werner J. Dannahuser (New York: Schocken, 1976), 31–32. IS THERE A WARRANT FOR LEVINAS’S TALMUDIC

Hanoch Ben Pazi

CONTENTS Articles Hanoch Ben Pazi ...................................................................... 1 Rebuilding the Feminine in Levinas’s Talmudic Reading Joshua Parens .............................................................................. 33 Maimonidean Ethics Revisited

Annabel Herzog

establishes an intriguing connection between idolatry and ontology. This connection is aptly illustrated by the biblical character of Balaam, the ambiguous Mesopotamian prophet or sorcerer of Numbers 22–24, who is almost never men- tioned in Levinas’s work but who is present, albeit hidden, in the talmudic

Gabriel Levy

; hermeneutics; sampling; anomalous monism; technology; Talmud Theirs was a system that made a virtue of ambivalence and built uncertainty into bedrock assertions of faith. No wonder fundamental- ists and fascists have hated it so. – Jonathan Rosen, The Talmud and the Internet 1 Introduction For the ancient

Tzahi Weiss

quoted in any Jewish source prior to that period. 4 Nevertheless, one early rabbinic source that does not quote from SY may indicate an awareness of its existence. This is a tale from the Babylonian Talmud about two sages, R. Ḥanina and R. Osha‘ya, who created a calf by using hilkhot yetzirah (laws of

Nadav Berman Shifman

:1–11). 82 It is not surprising, therefore, that Talmudic sages like Ḥoni ha-Me‘agel (the circle-drawer) are often described as disputing with God or protesting presumed divine injustice. 83 Talmudic sages, roughly speaking, adhere to this hermeneutical perspective, declaring themselves loyal heirs of

Dana Hollander and Aaron W. Hughes

, Bland circumvents the interruption of the “modern” in order to retrieve and mobilize the value of “imagination.” We may see an analogous movement at work in “Who Thinks in the Talmud?” by Sergey Dolgopolski. Drawing on the work of de Libera and Foucault, Dolgopolski is interested in elaborating