1Creation of Rabbinic Culture Social location of Rabbis: sect? elite? marginal? Study of Torah as central practice A world of men Transformative knowledge—the mysticaltradition and RabbisNovember 12, 2006Page of TalmudMishnahTelmud,GemaraTosafotRashiSocial location of Rabbis:Sect? Elite? Marginal? Who were Rabbis? In third and fourth century Palestine: largely wealthy andurban (not socially isolated) As time went on, more room for non-wealthy (but this reliedon support of the wealthy) What kind of movement? Voluntary religious association (a feature of urban sociality) “Academies” (as opposed to disciple circles) develop late Like philosophical schools (individual devotion to a master;trace their origins; outcome of discipleship is better person) Some features of movement (esp. in Babylonia) suggest akind of sectarianism minimizing contact with non-rabbis, marrying into other rabbinicfamilies study house as exclusive center of activity)2Study of Torah as CentralPractice Oral Torah: An ideological claim (we have something that those whohave scripture alone do not) Also a mode of practice: Mishnah memorized and“performed” (recited) Modes of reasoning (Midrash, Talmud—“from where andhow do we know”). Particularly in Babylonian Talmud:emphasis on dialectical reasoning Like philosophical schools: study transforms thestudent: Piety: expectation that a sage will “expound well and upholdwell" Manner and carriage (A sage is distinguished by threethings: his manner of walking, speaking, and dress)A world of men Disciple circle, academy, an intimate even eroticmale enclave (Torah as love-object).Women never fully absent (appear as interlocutors, ask questions,etc.), but also never full participants (NB: story of Beruriah Construction of women in rabbinic lit (Wegner): Legal: Question of personhood Sexual function of (dependent) women is chattel-like In other respects: subordinated members of society but haveagency Non-legal: Deep-seated ambivalence (woman both reflectsdivine presence (shekhinah) and “a pitcher of filth”) reflectswhether women live up to their expected rolesTransformative knowledge—themystical tradition and Rabbis Sefer Yetsirah (book of creation) shows thatlearned non-rabbis may have engaged incosmological speculation in Hebrew Most of our evidence for mystical practice orspeculation (Hekhalot/Merkavah texts)comes from the peripheries of rabbinic circles Cite important 1st/2nd C rabbis as authorities In Sar ha-Torah (Prince of Torah) traditions: calldown an angel who will reveal Torah and make itpossible to remember Generally, however, goal is either imagining(speculative) or experiencing divine
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