I am forever grateful to the numerous individuals who have helped me to complete this work. I have been fortunate to benefit from the presence of faculty, staff, and graduate students in the Skirball Department of Hebrew and Judaic Studies and the broader New York University community: My advisor Jeffrey Rubenstein whose support and insights have been crucial throughout the entire project; Lawrence Schiffman, Alex Jassen, Adam Becker, and Elisha Russ-Fishbane, the other members of my dissertation defense committee who offered helpful feedback for revising my dissertation for publication; Marion Kaplan who encouraged the formative stages of this project during the department’s dissertation proposal workshop; David Konstan of the Classics Department and Gerald Heverly of the Elmer Holmes Bobst Library who offered suggestions for contextualizing my topic; Caroline Gruenbaum, Zachary Levine, Joshua Schwartz, Alex Weisberg, and other participants in the department’s graduate student reading group with whom I shared various drafts of chapters; the other members of my cohort, Adrian Sackson, Danielle Drori, Judah Bernstein, and Julie Deluty, who have been especially supportive partners in bringing this work to fruition from the very early stages of my prospectus; and the former and present administrative staff in the Hebrew and Judaic Studies department, Ryan Grubbs, Hannah Katz, Maddy Goico, and Nadia Kahn for all their help.
Beyond the NYU community, this project has also benefited greatly from the insights of a number of other scholars including Christine Hayes, Michal Bar-Asher Siegal, and Eliezer Diamond who offered helpful comments on my discussion of rabbinic sources in light of monastic literature, Steven Fraade who provided me with a number of sources on rebuke in the Second Temple period, Beth Berkowitz with whom I spoke about the overall structure of my argument, Dov Weiss whose work has proven a useful analog to my own, Marc Bregman with whom I spoke about Tanḥuma literature, Azzan Yadin-Israel who offered feedback on my analysis of the tannaitic midrashim, Aryeh Amihay with whom I discussed rebuke in the Dead Sea Scrolls, Yishai Kiel who provided me with relevant Pahlavi sources, and Carl Perkins who suggested numerous improvements for my introduction.
I am indebted to the reviewer of my book manuscript for their helpful comments as well as to the anonymous readers of my articles related to this work who offered a number of critical suggestions. A version of part of my argument in Chapter 2 appeared as “Rebuke, Lending, and Love: An Early Exegetical Tradition on Leviticus 19:17–18” in the Journal of Biblical Literature 136.2 (2017): 309–323. A few points made in Chapter 3 appeared in “Dual Dimensions of Discipline in Jewish Wisdom and Early Rabbinic Sources” in Shofar: An Interdisciplinary Journal of Jewish Studies 35:3 (2017): 115–133. Some material underlying a section of Chapter 4 was published as “Rebuke and the Self-Acknowledged Limits of Rabbinic Authority” in Jewish Studies Quarterly 23:1 (2016): 1–21. Additionally, a version of part of Chapter 8 appeared as “You Must Rebuke Your Fellow!: Midrash Tanchuma’s Subversion of Bavli Arakhin 16b” in Hebrew Union College Annual 88 (2017): 89–112; reprinted with permission from the Hebrew Union College Annual. I am grateful to these journals for allowing me to include this material in the present work. I would also like to thank Karina Hogan and René Bloch, editors of the JSJ Sup. Series, as well as Marjolein van Zuylen, editor of Biblical Studies at Brill for all their support in bringing this project to print.
My work has also been supported financially by a number of grants, prizes and scholarships. Notably, the preparation and publication of this book was made possible by a grant from the Memorial Foundation for Jewish Culture. In addition, the various grants and stipends from New York University and the Skirball Department of Hebrew and Judaic Studies made completion of this work possible.
Last but not least I am indebted to my friends and family whose support and encouragement has been unwavering. I must especially recognize Peter Stein for all of our conversations and for his feedback. I am truly blessed to call him a friend. To my ḥavruta Yosi Cirlin for all of the learning we have accomplished (and hopefully will continue to accomplish) together. To my wife Leora Kling Perkins who remains an enthusiastic source of inspiration. And, of course, to my immediate family, my brother Benjamin, my mother Barbara, and my father Robert