Thematische Bibliographien / Baraitha

Auswahl der wissenschaftlichen Literatur zum Thema „Baraitha“

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Veröffentlicht am 25. Juli 2024

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Zeitschriftenartikel zum Thema "Baraitha"

1

Cohen, Barak Shlomo. „The Tannei Rav X Baraitot in the Babylonian Talmud: From Recitation to Ascription“. Journal of Ancient Judaism 12, Nr. 1 (31.03.2021): 122–47. http://dx.doi.org/10.30965/21967954-12340021.

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Abstract This article examines the meaning and the development of the terms used to introduce baraitot transmitted by amoraim in the Bavli: “Tannei Rav X.” Why are these baraitot not introduced with the more usual terms used for citing a baraita, “tanya” and “tannu rabbanan?” I will argue that the term “tannei Rav X” was created in the generations that followed the named amora, as an alternative to the usual citation formula employed by the sage himself when he first quoted the baraita. A sage later to Rav X (or the “stam”) who wished to refer to a baraita quoted earlier by Rav X, used the term “tannei Rav X” to do so. These baraitot (around 80%) have parallels in tannaitic compositions or in the Yerushalmi. This finding bears additional weight on the question of the origins of the terminology used to quote baraitot in the Bavli.
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2

KIRSCHNER, ROBERT. „THREE RECENSIONS OF A BARAITHA: AN ANALYSIS AND THEORY OF DEVELOPMENT“. Journal of Semitic Studies XXXIII, Nr. 1 (1988): 37–52. http://dx.doi.org/10.1093/jss/xxxiii.1.37.

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3

Jacobi, Leor. „The Fifth Passover Cup and Magical Pairs: Isaac Baer Levinsohn and the Babylonian Talmud“. European Journal of Jewish Studies 15, Nr. 1 (02.12.2020): 84–103. http://dx.doi.org/10.1163/1872471x-bja10020.

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Abstract The Fifth Passover Cup is mentioned in a textual variant of a baraita in Tractate Pesaḥim of the Babylonian Talmud (118a), attributed to Rabbi Ṭarfon and another anonymous Palestinian tanna. Scholars have demonstrated that the variant is primary in talmudic manuscripts and among the Babylonian Geonim. Following a nineteenth-century proposition of Isaac Baer Levinsohn, it is argued that the fifth cup was instituted in Babylonia due to concern for magical evil spirits aroused by even-numbered events [zugot]. Objections to Levinsohn’s theory can be allayed by critical source analysis: the Talmud’s attribution of the fifth cup to the Palestinian tanna Rabbi Ṭarfon in a baraita is pseudoepigraphic, based upon Rabbi Ṭarfon’s teaching regarding the recitation of Hallel ha-Gadol in Mishnah Ta‘anit 3:9. A special appendix is devoted to Levinsohn’s separate study on zugot in the ancient and medieval world.
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Elman, Yaakov. „Babylonian Baraitot in the Tosefta and the “Dialectology” of Middle Hebrew“. AJS Review 16, Nr. 1-2 (1991): 1–30. http://dx.doi.org/10.1017/s036400940000310x.

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It has long been a truism that the Tosefta serves as a major source of tannaitic material for both Talmuds. One corollary of this view is that the toseftan versions of baraitot (hereafter, “toseftan baraitot”)1 are, barring the usual vagaries of transmissional difficulties, closer to the original tannaitic texts than those found in the Yerushalmi, and certainly the Bavli.Linguistically speaking, this understanding of the place of the Tosefta in early rabbinic literature underlies the assignment (without much analysis!) of the Tosefta, along with the Mishnah, to the earlier stratum of Middle Hebrew (= Mishnaic Hebrew), mhe1 (= Middle Hebrew A).
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Cohen, Barak S. „“Amoraic Baraitot” Reconsidered: The Case of Tannei Tanna Kameh“. AJS Review 39, Nr. 1 (April 2015): 93–120. http://dx.doi.org/10.1017/s036400941400066x.

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Earlier scholars typically considered the tannaitic traditions transmitted by Amoraim in the two Talmuds to be later amoraic (largely Babylonian) creations. This supposition was based on a range of formalistic considerations: the introductory terms, the attitude of the Amoraim to their halakhic content, and the lack of parallels in tannaitic literature. A study of the approximately 140 baraitot introduced by the term “a Tanna taught in front of so-and-so” offers substantial critique of this supposition, which was often based on incorrect a priori assumptions or on faulty interpretations of sources. Assessment of the nature and origins of the halakhic content of these so-called “amoraic baraitot” requires thorough analysis of the halakhic traditions found in this collection and their comparison with parallels in Palestinian tannaitic literature.
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Glazer, Henry. „To Be or Not To Be: A Personal Understanding of an Enigmatic Baraita“. Conservative Judaism 65, Nr. 1-2 (2013): 87–94. http://dx.doi.org/10.1353/coj.2013.0047.

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7

Doron, Pinchas. „Baraita De-Melekhet Ha-Mishkan: A Critical Edition With Introduction and Translation (review)“. Hebrew Studies 35, Nr. 1 (1994): 166–69. http://dx.doi.org/10.1353/hbr.1994.0025.

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8

Brown, Raymond E. „The Babylonian Talmud on the Execution of Jesus“. New Testament Studies 43, Nr. 1 (Januar 1997): 158–59. http://dx.doi.org/10.1017/s0028688500022578.

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In my The Death of the Messiah, preparatory to examining the Gospel accounts of the trial/interrogation of Jesus by the chief priest(s) and San-hedrin, I surveyed the extra-Gospel evidence for authoritative Jewish involvement in the death of Jesus, derived from Jewish, Christian, and pagan sources. From the Jewish evidence I discussed two items: the witness of Josephus (Ant. 18.3.3; #63–t) and a baraita from TalBab Sanhedrin 43a which I quoted from the London Soncino translation (Nezikin volume 3.281):On the eve of Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favour he was hanged on the eve of Passover.
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Steinmetz, Devora. „Must the Patriarch Know 'Uqtzin? The Nasi as Scholar in Babylonian Aggada“. AJS Review 23, Nr. 2 (November 1998): 163–89. http://dx.doi.org/10.1017/s0364009400010424.

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A baraita cited in both the Palestinian and the Babylonian Talmud (pKetubot 12:3, 34d-35a = pKil'aim 9:4, 32a-b; bKetubot 103a-b) describes Rabbi's dying testament to his sons. In the Babylonian version, Rabbi designates his elder son, Gamaliel, as his successor, and his younger son, Shimeon, as the next hakham. In its analysis of this part of the testament, the BT interprets Rabbi's declaration, which begins, curiously, with the younger son and the lesser position, as concessive: although the younger son is wise, the elder shall be the patriarch. In the continuation of this discussion, the Talmud manifests its concern over Gamaliel's appointment: Gamaliel does not “fill his forefathers' place in wisdom.” This problem is so great, according to the BT, that it would negate the elder son's claim to the dynastic position were it not that Gamaliel has another quality, “fear of sin,” with respect to which he does, in fact, “fill his forefathers' place.”
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Elman, Yaakov. „The Order of Arguments in ‮כלך‬-Baraitot in Relation to the Conclusion“. Jewish Quarterly Review 79, Nr. 4 (April 1989): 295. http://dx.doi.org/10.2307/1453890.

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Dissertationen zum Thema "Baraitha"

1

Lantz, Sasha Vanessa Natalie. „The Character(s) of God in Baraita de-melekhet ha-mishkan“. Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-232260.

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2

Marienberg, Evyatar. „Niddah : études sur la Baraita de Niddah et sur la conceptualisation de la menstruation dans le monde juif et son écho dans le monde chrétien de l'époque médiévale à nos jours“. Paris, EHESS, 2001. http://www.theses.fr/2002EHES0002.

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Bücher zum Thema "Baraitha"

1

Melamed, Ezra Zion. Midreshe-halakhah shel ha-Amoraʼim be-Talmud Yerushalmi. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 2004.

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2

Melamed, Ezra Zion. Midreshe-halakhah shel ha-Amoraʼim be-Talmud Bavli. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 2011.

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3

Melamed, Ezra Zion. Midreshe halakhah shel ha-Tanaʾim be-Talmud Yerushalmi. Yerushalayim: Hotsaʾat sefarim ʻa.sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 2000.

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4

Elman, Yaakov. Authority and tradition: Toseftan baraitot in Talmudic Babylonia. New York: Michael Scharf Publication Trust of the Yeshiva University Press, 1994.

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5

Hirsh, ʻAzriʼel Shimshon. Sefer Masoret mi-Sinai: Beʼurim la-baraita de-R. Yishmaʻel ʻal shelosh ʻeśreh midot. [Jerusalem?]: ʻA. Sh. Hirsh, 2000.

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6

Ḥayyim, Aaron Ibn. Sefer Midot Aharon: Ṿe-hu perush nifla u-matoḳ ʻal Baraita de-Rabi Yishmaʻel, 13 midot sheha-Torah nidreshet. 8. Aufl. Yerushalayim: ha-Sifriyah ha-Sefaradit, Mekhon Bene Yiśakhar, 1992.

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7

Samson ben Abraham, of Sens, 12th/13th cent. und Abraham ben David, of Posquières, 1125 (ca.)-1198., Hrsg. Sifra Torat kohanim: (ṿe-hu midrash halakhah meha-Tanaʼim ... ʻal Ḥumash Ṿa-yiḳra) : ʻim perushe gedole ha-rishonim--perush ha-Ravad ... perush ha-meyuḥas le-R.Sh. mi-Shants ... perush le-eḥad mi-baʻale ha-Tos. mi-ketav yad ... : kol elu mugahim heṭev ʻa. pi kitve yad u-defusim rishonim. Yerushalayim: Merkaz ha-sefer, 2002.

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8

Robert, Kirschner, Hrsg. Baraita de-melekhet ha-mishkan: A critical edition with introduction and translation. Cincinnati: Hebrew Union College Press, 1992.

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9

Śimḥah Bunem ben Berekhyah Liberman. Sefer Bi-shevile ha-Ḥanukah: ʻiyunim ṿa-ḥaḳirot ba-baraita de-"Mai Ḥanukah" ... Tsefat: Mekhon Zeraʻ barekh, 2002.

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10

Ḥayyim, Aaron Ibn. Sefer Ḳorban Aharon: Kolel Midot Aharon. [Yerushalayim: Mekhon Bene Yiśakhar, 2010.

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Buchteile zum Thema "Baraitha"

1

„baraita, n.“ In Oxford English Dictionary. 3. Aufl. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/9574241593.

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2

Ben-Eliyahu, Eyal, Yehudah Cohn und Fergus Millar. „Midrashic Texts“. In Handbook of Jewish Literature from Late Antiquity, 135–700 CE. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265222.003.0003.

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This chapter describes the following Midrashic texts: Mekhilta DeRabbi Yishmael; Mekhilta DeRabbi Shimon bar Yoṭai; Sifra; Sifre Numbers; Sifre Zuta (Numbers); Sifre Deuteronomy; Mekhilta Deuteronomy (Midrash Tannaim); Sifre Zuta (Deuteronomy); Baraita DeMelekhet HaMishkan; Genesis Rabbah; Leviticus Rabbah; Pesiqta DeRav Kahana; Lamentations Rabbati; Shir HaShirim Rabbah; Esther Rabbah; Ruth Rabbah; and Qohelet Rabbah. For each of these texts, details on the contents, dating, language, printed editions, translations, commentaries, bibliography, electronic resources and manuscripts are covered.
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„Front Matter“. In Baraita De-Melekhet Ha-Mishkan, i—iv. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.1.

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4

„Text Criticism and Stemmatic Analysis“. In Baraita De-Melekhet Ha-Mishkan, 121–42. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.10.

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5

„Explanation of Transcription and Apparatus“. In Baraita De-Melekhet Ha-Mishkan, 143–48. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.11.

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6

„Critical Symbols and Sigla“. In Baraita De-Melekhet Ha-Mishkan, 149–50. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.12.

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7

„ברייתא דמלאכת המשכן“. In Baraita De-Melekhet Ha-Mishkan, 151–220. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.13.

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8

„Note on Translation and Transliteration“. In Baraita De-Melekhet Ha-Mishkan, 221–24. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.14.

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9

„Baraita on the Construction of the Tabernacle“. In Baraita De-Melekhet Ha-Mishkan, 225–52. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.15.

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10

„Appendix A“. In Baraita De-Melekhet Ha-Mishkan, 253–86. Hebrew Union College Press, 1992. http://dx.doi.org/10.2307/j.ctt17mvhkm.16.

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