For out of Babylonia shall come Torah and the word of the Lord from Nehar Peqod : the quest for Babylonian Tannaitic traditions / Barak S. Cohen

Englisch

Leiden ; Boston : Brill, 2017

1 Online-Ressource (VIII, 295 Seiten)

Erscheint auch als: Druck-Ausgabe- Cohen, Barak S: For out of Babylonia shall come Torah and the word of the Lord from Nehar Peqod. - Leiden ; Boston : Brill, [2017]

978-90-04-34702-1

Weitere Ausgaben: 978-90-04-34701-4 (Druckausgabe)

DOI: 10.1163/9789004347021

*Tannaiten / Mishnah / Geschichte

*Mishnah -- History ; Rabbinical literature -- History and criticism ; Tannaim ; Amorites ; Judaism -- History -- Talmudic period, 10-425

*Judaism ; Amorites ; Mishnah ; Rabbinical literature ; Tannaim ; Judaism ; Talmudic period ; Criticism, interpretation, etc ; History ; 10-425

Klassifikation der Library of Congress: BM497.85

Dewey Dezimal-Klassifikation: 296.1/2506

bisacsh: REL 040000

Book Industry Communication: HRJ

bisacsh: REL040000

Introduction: A Reassesment of the Existence of Babylonian Tannaitic Traditions -- In Quest of Babylonian Halakha in Tannaitic Compositions -- The Legal Traditions of Avuha-De-Shmuel -- The Legal Traditions of R. Shila -- Levi’s Baraitot: Tannei Levi, Tanna D’bei Levi -- Shmuel’s Baraitot: Tanna D’Bei Shmuel, Tannei Shmuel -- “They Teach There” ("תניי תמן"): “Babylonian Baraitot” in the Palestinian Talmud -- The Tannei Tanna Kameh Baraitot -- Shmuel: A Model of Halakhic Consistency.

In For Out of Babylonia Shall Come Torah and the Word of the Lord from Nehar Peqod , Barak S. Cohen reevaluates the evidence in Tannaitic and Amoraic literature of an independent “Babylonian Mishnah” which originated in the proto-talmudic period. The book focuses on an analysis of the most notable halakhic corpora that have been identified by scholars as originating in the Tannaitic period or at the outset of the amoraic. If indeed such an early corpus did exist, what are its characteristics and what, if any, connection does it have with the parallel Palestinian collections? Was this Babylonian Mishnah created in order to harmonize the Palestinian Mishnah with a corpus of rabbinic teachings already existent in Babylonia? Was this corpus one of the main contributors to the forced interpretations and resolutions found so frequently in the Bavli?

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